ANNOTATIONS ON THE BOOK OF NEHEMIAH

THE ARGUMENT

In this book the continuance of God’s mercy towards the Jews after their captivity is set down: and that by raising up a third instrument of procuring their good. The first was Zerubbabel. The second Ezra. The third this Nehemiah. Of the distinct good which each of these did, see the argument on Ezra. This Nehemiah continued in Persia after two returns of the Jews to Jerusalem: one under Zerubbabel, Ezra 3:2. The other under Ezra, ch. 8:1, etc. He was a great officer under Artaxerxes king of Persia, and much favored by him, ch. 1:6. He used that authority and favor to the best advantage that he could for the church of God. Mention is made of two returns of his from Persia to Jerusalem. One was in the twentieth year of Artaxerxes, ch. 2:1, and that was for twelve years, ch. 5:14. In that time, first, he built up the walls of Jerusalem, ch. 2:1, etc. and 6:1. Secondly, he settled the commonwealth, and therein rectified many grievances, ch. 5:1, etc. Thirdly, he joined with Ezra in reforming religion, ch. 8:1, etc. And for the better establishing thereof, brought the people to renew their covenant with God, ch. 10:1, etc. The other return of Nehemiah to Jerusalem was within a year after he came to Persia: for in the same year that he came back to Artaxerxes king of Persia, he obtained leave to go again to Jerusalem; being then the two and thirtieth year of Artaxerxes, ch. 13:6–7. And it is supposed that he tarried there at his second return, so long as the Persian monarchy continued, which might be about forty-two or forty-three years: so as the whole time of his being at Jerusalem from first to last was about fifty-five years. His first coming to Jerusalem was thirteen years after Ezra’s first coming thither: for Ezra came in the seventh year of Artaxerxes, Ezra 7:8. But Nehemiah in the twentieth of the same king, Neh. 2:1.

THE TITLE

{Nehemiah} This is the title of the book following, as our translators have set it down. In Hebrew it carries only this title Nehemiah. This title is given unto it because Nehemiah and his acts are the chief subject of the book. Some take him to be the penman thereof, because he oft speaks of himself in the first person; as ch. 1:1, I was in Shushan: and ver. 2, I asked; ver. 4, I heard, I sat down; and so in sundry other places: but another man might be the penman of the book, and yet bring him in speaking of himself in the first person. Thus God himself is brought in speaking in the first person, Gen. 6:17 and 9:9. So Jacob, Gen. 54:30. And Reuben, Gen. 37:30. The vulgar Latin, and our ancient English translators, yea, and sundry others give it this title, The second book of Esdras, in reference to the former book called Ezra; for it is supposed that the same Ezra wrote both these books.

CHAPTER 1

Verse 1. {The words} Or, The deeds. For the Hebrew word is sometimes put for the one, sometimes for the other.

{of Nehemiah the son of Hachaliah} We do not elsewhere read of this man than in this book, nor of his father Hachaliah. Another Nehemiah is mentioned Ezra 2:2, and another, ch. 3:16. He made good his name. It signifies The comfort, or rest, of the Lord: and he was an instrument of the Lord to bring much comfort and rest to his people.

{And it came to pass} Heb. And it was. This copulative particle and shows that this history is a continuation of the former. And it is probable that both were penned by the same man.

{in the month Chisleu} This was the Jews’ ninth month, and began about the eleventh of our November. See 1 Kings 6:1.

{in the twentieth year} Of Artaxerxes king of Persia.

{as I was in Shushan the palace} Shushan was the chief city in Persia, said to be built by Darius Hystaspes. The king’s palace therein was also called by that name, where Nehemiah, being the king’s cupbearer, v. 11, had his abiding. Shushan signifies a lily. And this place might be so called from the beauty and pleasantness of it. This was the Persian kings’ winter-house: their summer-house was Ecbatan. See Ezra 6:2.

V. 2. {That Hanani} It may be this Hanani was he that is mentioned Ezra 10:20. If so, he was a priest, and one of those who reformed their wickedness. There is mention made of one Hanani ch. 12:26. To this man Nehemiah gave great charge, ch. 7:2.

{one of my brethren} Some take this word in a large extent, for one of his kindred; others in a larger, for a Jew.

{came, he and certain men of Judah} Or, out of Judah. It is like they came from the council at Jerusalem upon some special message.

{And I asked them concerning the Jews} His mind was so set upon the people of God, that as soon as he espied any that might inform him, he inquired after them. He himself was in a safe and pleasant place, and had the favor of the greatest monarch on earth; yet he thought not that enough, but he must know also how the church did. By this inquiry he came to learn what otherwise haply he had not known, and then the church had wanted all that good which he did for it.

{that had escaped} From captivity, and were come safe to Jerusalem.

{which were left of the captivity} There were then living, and had neither died while they were captives, nor since their return.

{and concerning Jerusalem} Whether it were well fenced and provided for.

V. 3. {And they said unto me, The remnant that are left of the captivity there in the province} i.e. the land of Judah. See Ezra 2:1 and 5:8.

{are in great affliction and reproach} They had many enemies round about them, especially those that were called Samaritans, who dwelt in the place of the ten tribes. These did what they could to hinder all their good proceedings, and every way to annoy them; yea, they did much scorn and deride them.

{the wall of Jerusalem also is broken down} We do not read that it had yet been built again, since Nebuchadnezzar’s army broke it down. So as the meaning is that the wall still lay broken down, as in the beginning of the captivity, 2 Kings 25:10. And this made the enemy the more to insult.

{and the gates thereof are burnt with fire} i.e. are not yet repaired.

V. 4. {And it came to pass when I heard these words} It is the knowledge of matters that works upon the hearts of men. What the eye sees not, or ear hears not, or at all comes not to man’s notice, the heart rues not.

{that I sat down} On the ground, as Jon. 3:6, Lam. 2:10, Ezek. 26:16, Isa. 47:1. Such sitting is the posture of a sorrowful mind.

{and wept} See Ezra 10:1, Judg. 20:26.

{and mourned certain days} It was no small grief that seized upon him, that thus continued day after day.

{and fasted} Fasting was a further evidence of the depth of his sorrow, an acknowledgment of their and his unworthiness to partake of God’s blessings, and a good preparative unto prayer. By his sympathy he showed himself a true member of the church: For if one member suffer, all the members suffer with it, 1 Cor. 12:26.

{and prayed} Before he attempts anything he calls upon his God. And he first goes to God, and then to the king. This made all he did so successful.

{before the God of heaven} Because heaven is the place where God does most manifest his glory, therefore is he styled the God of heaven. But the temple being an especial type of the place of God’s glory, this phrase implies that in praying he turned toward it, as Dan. 6:10. See 1 Kings 8:44, 48.

V. 5. {And said, I beseech thee} Though his prayer be but short, yet it has a solemn preface before it, as the Lord’s prayer has, Matt. 6:9. In the first place he manifests the earnestness of his desire.

{O Lord God of heaven} See v. 4. Here we have a description of God by his greatness and by his goodness. His greatness is first set out by the place of his habitation, heaven.

{the great and terrible God} God’s greatness is further set out by his properties, 1. his immensity. He fills all places, Jer. 23:24. 2. his terribleness. He can affright all his enemies. See 1 Chr. 17:12, Deut. 7:21, Job 37:22, Ps. 47:2 and 66:3, 5.

{that keepeth covenant and mercy} Here is the second branch of the description of God. The covenant here meant is a covenant of grace, such an one as he made with Abraham, Gen. 17:7. His mercy has respect to man’s misery. See 1 Kings 8:23.

{for them that love him and observe his commandments} These are the qualifications of such as God uses to extend his goodness unto: the former sets forth their inward disposition; the latter their outward carriage towards him.

V. 6. {Let thine ear now be attentive, and thine eyes open} Here begins the substance of Nehemiah’s prayer. First in general, he craves audience. See 1 Kings 8:29.

{that thou mayest hear the prayer of thy servant} This relation is here mentioned as a motive to induce God the rather to hear: so v. 10, Ps. 116:16.

{which I pray before thee now} Heb. this day.

{day and night} i.e. constantly, continually, morning and evening. The former word now, or this day, prefixed before this phrase day and night, shows that to his daily and ordinary prayer he added extraordinary. Now he fasted and prayed; this was extraordinary: yet in this day of extraordinary prayer he omitted not his ordinary devotion, day and night. We read in the law that on solemn feast days extraordinary sacrifices were to be offered, but with this proviso, besides the continual burnt-offering, which was every day, morning and evening, to be offered. That proviso is oftentimes repeated, Num. 28:10, 15, 23–24, 31 and 29:6, 10, 16, 19, 22, 25, 28, 31, 34, 38.

{for the children of Israel thy servants} This is another motive to be heard. As he that prayed was God’s servant; so also were they for whom he prayed.

{and confess the sins of the children of Israel} Penitent confession is a ready way to find mercy. See Ezra 10:11.

{which we have sinned against thee} It is a great aggravation of sin that it is committed against God, Ps. 51:4, 1 Sam. 2:25.

{both I and my father’s house have sinned} Confession ought to begin at ourselves, and then take in those to which we have special relation.

V. 7. {We have dealt very corruptly against thee} In this verse is an aggravation of their sins. Heb. with corruption we have corrupted. Of this Hebraism see 1 Kings 8:13.

{and have not kept the commandments, nor the statutes, nor the judgments} By these three words the three several kinds of God’s laws may be meant, moral, ceremonial, judicial. See 1 Kings 2:3. They were guilty of the breach of every thing that God commanded them to keep.

{which thou commandedst thy servant Moses} To declare to the people, that they might know and observe them. See 1 Kings 8:53.

V. 8. {Remember, I beseech thee} He puts God in mind of what he had said; not as if God had forgotten it, but to strengthen his own faith.

{the word that thou commandedst thy servant Moses} This comprises both the word of threatening and the word of promise, together with their several limitations.

{saying} Heb. to say. God commanded his word to Moses, to say, or to declare it unto his people.

{if ye transgress, I will scatter you abroad among the nations} Of this threatening see Deut. 4:25, etc. Of its execution 2 Kings 25, Ezra 9:7.

V. 9. {But if ye return unto me, and keep my commandments} True conversion is manifested by observing God’s commandments.

{and do them} Though keeping and doing God’s commandments oft signify the same thing, yet by way of distinction one may imply a fast holding of them, the other a conscionable practice.

{though there were of you cast out unto the uttermost part of the heaven} By heaven is meant the sky, with which the earth seems to be terminated. For when we cast our eyes upon the earth to see how far it reaches, the heaven seems to touch the furthest part that we see. So it is all one as if he had said unto the farthest part of the earth, Matt. 24:31.

{yet I will gather them from thence} Deut. 30:4. Man cannot carry away God’s people farther than he can fetch them again.

{and will bring them unto the place that I have chosen to set my name there} i.e. Jerusalem, where the temple was, where God was worshiped and called upon. See 1 Kings 8:48.

V. 10. {Now these are thy servants} Here he presses again that motive which he used v. 6, taken from the relation betwixt God and them for whom he prayed.

{and thy people} This is another relation. The former shows they were to God as servants to a master: so God acknowledges himself to be, Mal. 1:6. The latter, that they were to God as subjects to a king; so also does God style himself, Mal. 1:14.

{whom thou hast redeemed by thy great power} To wit, out of the land of the Egyptians. Then God manifested his extraordinary power by his judgments executed on Pharaoh.

{and by thy strong hand} This metaphor is taken from men, whose strength is exercised especially by their hands. See Exod. 6:1 and 13:9 and 14:8.

V. 11. {O Lord, I beseech thee, let thine ear, etc.} See v. 6.

{and to the prayer of thy servants} Either more at this time joined with Nehemiah in prayer, or he knew that others beside himself called upon God for redress of their misery.

{who desire to fear thy name} He knew that none can fear God in that degree which they ought; he therefore sets forth the truth of their endeavors by desire. Isa. 26:8. All service and worship of God is comprised under this word fear.

{and prosper, I pray thee, thy servant this day} This is the thing especially prayed for. See 1 Chr. 22:11.

{and grant him mercy in the sight of this man} So order and dispose the heart of the man to whom I intend to go, that he may show me so much mercy as to grant the request that I shall make to him. The request is set down ch. 2:5. He styles the king Man, to show that he was but a man, notwithstanding his high place and dignity; and that therefore God could turn his heart as it pleased him. Prov. 21:1.

{For I was the king’s cupbearer} This was a great office. He gave the king wine when he was pleased to call for it, and so had opportunity to be oft in his presence, and to make request unto him. See 1 Kings 10:5. This is here added to show that Nehemiah was ready to use his present office to the advantage of God’s people.

CHAPTER 2

V. 1. {And it came to pass in the month Nisan} Nisan is the first month according to the Hebrew account, Esth. 3:7, beginning at the equinoctial, about the eleventh of our March. It is also called Abib, Exod. 12:2 and 13:4. Some count this an Hebrew name, and derive it from נוס Nos, which signifies to flee, and say this month was called Nisan in memorial of Israel’s flight out of Egypt. But most take it to be a Chaldee name. And according to the Chaldeans and Persians’ account it was the seventh month: for they began the year at the autumnal equinoctial, and might call that month Nisan, because the cheerful summer-days were now fled and gone. This was four months after Hanani’s coming to Nehemiah, ch. 1:1.

{in the twentieth year of Artaxerxes the king} Nehemiah came to Jerusalem thirteen years after Ezra. For Ezra came in the seventh year, Ezra 7:8. And Nehemiah in the twentieth year of Artaxerxes.

{that wine was before him} This is noted to show that this was a solemn meeting, even a feast, for the queen also was at it, v. 6, and also to make way for that which follows.

{and I took up the wine, and gave it unto the king} By this we may gather in what respect Nehemiah is said to be the king’s cupbearer, ch. 1:11. It was his office to attend upon him at meals, and to reach him such wine as he was pleased to call for.

{now I had not been before-time sad in his presence} So sad as now, so sad as to manifest his inward grief by his countenance. It is probable that from his first hearing of the sad news, ch. 1:2, he had continued in a condition of mourning, and spent those four months as Daniel did three full weeks, Dan. 10:2–3, and that this made his countenance appear so sad as it was. Officers at court use to have their courses of waiting upon their king; and now might Nehemiah’s course be.

V. 2. {Wherefore the king said unto me, Why is thy countenance sad?} His inward sorrow and outward humiliation had left such a stamp upon his face as was soon discerned, especially by the king, who bore a good respect to him.

{seeing thou art not sick} His coming abroad, his activity in performing his office, and the kind of sadness that appeared upon his face did all demonstrate that no disease had seized upon him.

{this is nothing else but sorrow of heart} There being no external cause of such sadness of face, the king might well infer that it was from an inward cause, namely grief of heart.

{then I was very sore afraid} This was a natural fear, and might arise from a sudden apprehension of the greatness of the person that spoke unto him; or from a conceit that the king might suspect some treacherous practice in him, or otherwise misinterpret that sad manner of coming into his presence; or from the company that was then present. For the queen then sitting by him, there must needs be nobles and others attending them. It may well be supposed that his intent was not at this time to make his request unto the king, had not divine providence offered him so fair an occasion, as is noted v. 4.

V. 3. {And said unto the king, Let the king live for ever} Of this phrase see 1 Kings 1:31. He here uses it to give evidence of his good respect to the king, and to free himself from suspicion of any treason against him.

{why should not my countenance be sad} That there might be no undue surmises of his grief, he declares the true cause, and that after such a manner, by an interrogation, as imports the equity thereof.

{when the city, the place of my fathers’ sepulchres, lieth waste} The very heathen had the sepulchers of their ancestors in high account, and held it a point of great impiety, if not plain sacrilege, to demolish or any way to annoy them: and therefore Nehemiah presses this as a just occasion of his grief.

{and the gates thereof are consumed with fire} See ch. 1:3. Hereby he makes way for his request, v. 5. For he might suppose that the king, who was so inquisitive after the cause of his sadness, would be ready to inquire after the means of removing it.

V. 4. {Then the king said unto me, For what dost thou make request?} Here is manifested the good event that followed upon his clear declaration of the cause of his grief; namely, that the king would be ready to afford means for redressing of that which caused it. And to that end tends this question.

{so I prayed to the God of heaven} See ch. 1:4. He prayed not by turning aside into some secret place, or by uttering any words, but by lifting up his heart to God. This is a kind of ejaculation of spirit, when a man casts up a sudden desire. Nehemiah’s desire might be, that God would direct him in ordering his petition to the king, and incline the king’s heart to grant it. He expresses as much ch. 1:11. This ejaculation of the heart may be as fervent and prevalent as a solemn prayer uttered with the mouth: witness that of Moses, Exod. 14:15, to which God made this answer, Why cryest thou unto me? yet no words of a prayer were then uttered by Moses. This frequently and heartily used argues an heavenly mind and an holy familiarity with God. This is one way whereby we may pray always, continually, without ceasing, even by a readiness of heart to pray at all times, in all places, on all occasions, when we are alone, in company, in conference, reading, studying, working, or doing any other lawful thing. Thus may you, reader, now pray in reading this.

V. 4. {And I said unto the king} After he had prayed to God, he petitioned the king: first God, ch. 1:4, 11 and here; then the king.

{if it please the king} This is an humble insinuation into the king’s affection. He would not desire anything against his mind.

{and if thy servant hath found favour in thy sight} See Esth. 5:4. It appears by this that the king did very much respect him, and made him one of his favorites. This favor he pleads as a motive to induce the king to grant his petition; and thereby shows that he desires the good of God’s people as much as the continuance of his master’s favor.

{that thou wouldest send me unto Judah} He desires more than leave to go. He would go as a messenger or ambassador from the king, in his name, with his authority.

{unto the city of my fathers’ sepulchres} See v. 3.

{that I may build it} He means in special the walls, forts and gates of the city; whereof see ch. 3:1, etc. The people had before built many houses therein, Hag. 1:4. Yet his mind also was to build houses and other things requisite in and about the city.

V. 6. {And the king said unto me} The king’s ready answer gives evidence of the efficacy of his prayer, v. 4, ch. 1:11.

{the queen} Heb. wife. A king’s wife is properly a queen: so as this shows the right she had to be queen.

{also sitting by him} It seems this was a solemn meeting. For these two, the king and the queen, being together at a feast, must needs have many and great attendants, and that of both sexes. This declares Nehemiah’s desire of promoting the good of God’s people, his hope of God’s working on the king’s heart, his boldness and courage in a good cause to have been very great. What queen this was is not expressed: but many circumstances disprove their conceit who think she was Esther. Ahasuerus the husband of Esther and this Artaxerxes were two distinct kings.

{for how long shall thy journey be?} This presupposes that the king gave assent to his petition, in that he speaks of the time for accomplishing what he desired.

{and when wilt thou return?} This gives proof of the king’s great affection towards him, in that he was loath he should be long absent from him; and yet to gratify his favorite upon his request, he was content to let him go; but so as he would know the time of his return.

{so it pleased the king to send me} The king grants the petition according to the petitioner’s mind. For he made him a governor, ch. 5:14. See the meaning of the word send, v. 5.

{and I set him a time} Namely twelve years. See ch. 5:14.

V. 7. {Moreover, I said unto the king} The king’s readiness to grant his desire puts him on the more to enlarge his petition.

{if it please the king} See v. 5.

{let letters be given me to the governors beyond the river} To such as had command under the king over the provinces on that side Euphrates that Jerusalem was on. For there were the greatest enemies of the Jews, and such as Nehemiah had most cause to fear.

{that they may convey me over till I come into Judah} Hereby he means both conveniences for his journey, and also safe protection by some guard of soldiers. We read that Ezra was ashamed to require such a thing of the king, because God was able to protect them, Ezra 8:22. But there was a particular occasion that moved Ezra to forbear that request at that time, namely a discourse that he had had with the king about God’s protection of his, and providence in keeping them safe from their enemies’ plots. Nehemiah had not in any such respect engaged himself to the king; therefore their cases are different. Certainly a man may with confidence call upon God for his protection, and yet in prudence use human warrantable helps. For such means rightly used are as the hands of God’s providence whereby he brings matters to pass. Means alone without God can do no good. Asa’s fault consisted not in this, that in his disease he used physicians, but in this, that he sought not the Lord, 2 Chr. 16:12. A woe is pronounced against those that take counsel, but not of the Lord, and that cover with a covering, but not of his spirit, Isa. 30:1 and 31:1.

V. 8. {And a letter unto Asaph the keeper of the king’s forest} A forest uses to be full of well-grown timber-trees, Isa. 10:18–19, Ezek. 15:2. The forest here meant was near the land of Judah; and it is probable that it was Lebanon, from whence the former Jews had their timber, Ezra 3:7. The word signifies Paradise: and the region betwixt Libanus and Antilibanus, which bordered upon the land of Israel, was called Paradise by reason of the pleasantness thereof. Some write that there was a town therein called Paradise.

{that he may give me timber} He desires to have it freely upon the king’s authority.

{to make beams for the gates of the palace which appertained to the house} House is here used by an excellency for the temple, which was the best house that ever was built. The word appertained is not in the Hebrew, but only, the gates of the palace which to the house. And so it may be taken for the king’s palace. Because the phrase may imply a building appertaining to the house of God, many take the palace here mentioned for the court about the temple, which was not yet built. See Ezra 10:13. That court had sundry gates and divisions and buildings in it. See 1 Kings 6:36.

{and for the wall of the city} In the city-wall were many gates and towers and forts, (see ch. 3:1, etc.) and in that respect much and great timber was requisite.

{and for the house that I shall enter into} He was a governor, and had a great court, ch. 5:14, 17–18, and so needed a fair house.

{and the king granted me} Namely all that I desired. This is a further evidence of that gracious return which God gave to his prayer, and of the king’s great favor to him.

{according to the good hand of God upon me} See Ezra 7:6.

V. 9. {Then I came to the governors beyond the river, etc.} See v. 7.

{Now the king had sent captains of the army and horsemen with me} This convoy was more than he asked. For he thought he might pass safe till he had passed over Euphrates, where he was to receive another convoy, v. 7. But the king was so careful of his safety that he would not suffer him to go any whither without a safe guard.

V. 10. {When Sanballat the Horonite} There is a place in Moab called Horonaim, Isa. 15:5, Jer. 48:3, 5, 34, and Sanballat or his ancestors were from thence, and in that respect is he called the Horonite; so that he was a Moabite. He had so insinuated himself into the Jews as there was alliance betwixt him and the high priest, ch. 13:28, yet was he a mortal enemy to them.

{and Tobiah the servant} Tobiah was a governor, but tributary to the king of Persia, and so his vassal and servant. Some hold this title servant is given him because he was once a bondslave, though now advanced to a place of government. The high priest was allied to him also, ch. 13:4.

{the Ammonite} As Moab so Ammon were always great enemies to the Jews; and after their return from captivity sought to do them all the mischief they could.

{heard of it} This they might quickly do by intelligence from those friends which they had got among the Jews.

{it grieved them exceedingly} Grief is here put for discontent and perplexity of mind and spirit, arising from envy and a malicious disposition against good. Envy works upon a man’s spirit so far as oft it manifests itself in his face, and makes his very flesh pine away.

{that there was come a man to seek the welfare of the children of Israel} That alliance which they had in Israel might have moved them, had they had any ingenuity, to have rejoiced in the prosperity of that people: but nothing satisfies or allays envy. Who is able to stand before envy? Prov. 27:4.

V. 11. {So I came to Jerusalem} God’s providence brought him safe to his journey’s end.

{and was there three days} So long he rested before he did anything for which he came thither. The like is before noted Ezra 8:32.

V. 12. {And I arose in the night} Before he attempted anything about that for which he came, he would well inform himself about what was to be done, to know what pains and cost it would require. And that he might do it the more secretly, he arose in the night.

{I, and some few men with me} So many as might be fit to bear him company, yet not so many as might discover him and his purpose.

{neither told I any man what God had put in my heart to do at Jerusalem} He kept his purpose secret to himself, lest it should be discovered to the adversaries, and they seek means to prevent him.

{neither was there any beast with me, save the beast that I rode upon} This shows that those few that he took with him were such as attended upon him. He rode, but they went on foot. Many beasts might have been a means of making the matter too public.

V. 13. {And I went out by night} See v. 11. It is supposed it was a moonshine night. Being nighttime, others were in bed, and so he not seen; but being moonshine he might discern all the decays.

{by the gate of the valley} By that place where a gate had been heretofore, and was afterwards built up again, ch. 3:13. There is a place called the valley of Jehoshaphat, Joel 3:2, 12, and this gate led into that valley, and thereupon had this title given it.

{even before the dragon-well} This well is taken to be Enrogel, 1 Kings 1:9. Some conceive it was called the Dragon-well because an image of a dragon in brass or other like metal was there set, and the water ran out of the mouth of it; others, because the waters that ran along from it, ran softly or creepingly like a serpent: and for this purpose they allege Isa. 8:6, where it is said the waters of Shiloah run softly.

{and to the dung-port} This was a place whither they brought their dust and their dung; whence the gate that led to this place is called the dung-gate, ch. 3:14. Or else this was that dung-gate itself.

{and viewed the walls of Jerusalem, which were broken down, etc.} He put not off this care to others, but he himself took a special view of all. See ch. 1:3.

V. 14. {Then I went on the gate of the fountain} i.e. a gate near to a fountain whence water was conveyed into the city. This is the gate mentioned ch. 3:15.

{and to the king’s pool} This was a great commodious pool made by some king, and thereupon it had that name. Some take it to be that which Hezekiah made, 2 Kings 20:20. Others hold that Solomon first made it; and that by Hezekiah it was so ordered that water from thence was brought into the city underground, when Sennacherib came against it, 2 Chr. 32:30. There is mention made of the pool of Siloah in the king’s garden, ch. 3:15, which is taken to be another than this that is called the king’s pool.

{but there was no place for the beast that was under me to pass} The stones and the rubbish so lay in the passage as a beast could not go thereby, so as he was forced to light and go on foot.

V. 15. {Then went I up in the night by the brook} This is taken to be the brook Kidron, whereof see 1 Kings 2:37 and 15:13. Though it were night, yet he continued to go from place to place.

{and viewed the wall} i.e. the ruins thereof.

{and turned back} i.e. went homeward again. Having seen as much of the ruins of the walls of Jerusalem as he had heard of before, ch. 1:3, he discerned that it was high time to go about the building of them up, and withal that the work was a very great work; and therefore he returned back to take order about it.

{and entered by the gate of the valley} By which he went out, v. 13.

{and so returned} Namely, to the place from whence he came, v. 12.

V. 16. {And the rulers knew not whither I went, nor what I did} For he did all in the night, v. 12, 13, 15.

{neither had I as yet told it} See the reasons of keeping it close, v. 12.

{to the Jews} To the common sort of people.

{nor to the priests} Under these are comprised all such ecclesiastical persons as were of counsel to advise about weighty affairs.

{nor to the nobles} Heb. white ones. The root whence this word is derived signifies white, Gen. 40:16, Esth. 1:6 and 8:15, for courtiers and great and noble persons were wont to go in white or fine robes, Eccles. 10:17, Isa. 34:12, Jer. 27:20 and 39:6.

{nor to the rulers} Such as had civil government.

{nor to the rest that did the work} i.e. as were at cost in making up the walls, or wrought in the work, or had the oversight thereof.

V. 17. {Then said I unto them, Ye see the distress that we are in} They had seen it before: but now that he himself had been an eyewitness thereof, and being thereby moved with much compassion, he calls it to their mind again.

{how Jerusalem lieth waste} Either by Jerusalem he means the walls thereof, which lay waste; or else he implies that a city without walls is in such danger as it is little better than waste.

{and the gates thereof burnt with fire} See ch. 1:3.

{come, and let us build up the wall of Jerusalem} Hereby he stirs them up to be assistant to him. For many hands make light work. The truth and benefit hereof is distinctly set down ch. 3.

{that we be no more a reproach} See ch. 1:3.

V. 18. {Then I told them of the hand of my God} i.e. of all the passages that are noted about his coming to Jerusalem, from the time that he first heard of their affliction, ch. 1:3. By the hand of God he means divine providence, to which he ascribes all that good success which he had had. See Ezra 7:6.

{which was good upon me} In prospering every thing that he had taken in hand about that matter.

{as also the king’s words that he had spoken unto me} Both those which by word of mouth he had uttered to himself, in giving him leave to come to them, v. 6, and also which he had written in a letter, v. 8.

{and they said} This has reference to those mentioned v. 16.

{let us rise up and build} Here they show their willingness and forwardness to join with him in that great work.

{so they strengthened their hands for this good work} i.e. they took courage and resolution, and every way fitted and prepared themselves. See 1 Chr. 11:10, Ezra 1:6.

V. 19. {But when Sanballat, etc.} See v. 10.

{and Geshem the Arabian} This is a third man added to the two former, as full of malice as they. He is joined again with Sanballat, ch. 6:2. As Sanballat and Tobiah were governors under the king of Persia in their places, so was this Geshem a governor under him in Arabia.

{heard it} They had means of quick intelligence. See v. 10.

{they laughed us to scorn, and despised us} This was the effect of their inward envy, noted v. 10. They uttered scornful words against them, as if they were not able to achieve what they enterprised, but like fools undertook more than they could do.

{and said, What is this thing that ye do?} Or, intend to do. For yet they had not done anything.

{will ye rebel against the king?} As they upbraided rebellion unto them, the more to terrify them, so they did it after such a manner as it is a plain scoff, q.d. You that have a plot to rebel, do you think by building weak walls to stand out against so great a king as the king of Persia is?

V. 20. {Then answered I them, and said unto them} Here Nehemiah manifested great courage against such adversaries as sought to blast all his good endeavors.

{the God of heaven} See v. 4. He uses this description of God, the more to strengthen his own faith, and to daunt them that opposed.

{he will prosper us} This shows his confidence.

{therefore we his servants will arise and build} This shows his invincible courage and resolution.

{but you have no portion} You are appointed over other places, and no part of Judea is allotted to you to do anything therein.

{no right} No title to any inheritance among us.

{nor memorial in Jerusalem} Among all records that are among us nothing can be found as an evidence of your pedigree to descend from any of the Jews. Such an answer was given to those adversaries that sought to annoy the Jews at their first coming, Ezra 4:3.

CHAPTER 3

Verse 1. {Then Eliashib the high priest rose up} In this chapter is set down the building of the walls of Jerusalem, together with the parties that built their distinct portions, and the order and manner of building the same. This Eliashib was grandchild of that Jeshua who came with Zerubbabel from Babylon, ch. 12:10.

{with his brethren the priests} Priests were brethren to the high priest in relation to Aaron the father of them all, and in relation to their common function, whereby they were distinguished from Levites. Besides these priests might be of the same family whereof Eliashib was, and in that respect called his brethren.

{and they built} The wall of the city was so utterly ruined, as it might well be said to be built again.

{the sheep gate} So called, because by it was the market place where sheep were sold, both for sacrifices, and also for common uses, John 5:2, or because sheep were through that gate brought into the city. This was the first gate of the city that was built.

{they sanctified it} Some understand this of an external beautifying and adorning thereof; others, of a religious consecrating and dedicating it to God by prayer and such rites as were then warranted. This gate is here singly noted to be sanctified: 1. because it was as the firstfruits of all the rest, and so in and with it all the other gates and parts of the wall were sanctified. 2. because it was the special work of the priest; and they would have a special care of sanctifying their own work. 3. because it was the nearest gate to the temple, and to the market place; by it beasts for sacrifice were brought. The pool called Bethesda, John 5:2, where sheep were washed, was also near this gate. And from this sanctification it is inferred that the miracle of an angel’s descending into Bethesda, whereby he that first stepped into that pool was made whole of whatsoever disease he had, John 5:4, then first began.

{and set up the doors of it} Every gate had leaves of doors appertaining to it, that so it might be shut in the nighttime for the better security of the city, and also at other times, to keep out such persons and things as were not fit to be in the city at such and such times, ch. 13:19. Under setting up the doors all things appertaining unto them, as hinges, locks and bars are comprised, v. 3.

{even unto the tower} This shows that together with the gate they built a part of the wall, even so much as reached to the towers here mentioned.

{of Meah} Meah signifies an hundred. Some take it for the proper name of the tower; of which we read not but here and ch. 12:39. Others, appellatively, for a tower of an hundred, because it was an hundred cubits from the gate, or an hundred cubits high, or adorned with an hundred pinnacles, or had an hundred holes in it, one above another round about, out of which they might look out, and descry matters.

{they sanctified it} This is repeated to show that they did not only sanctify the gate, but also the walls and towers appertaining thereunto.

{unto the tower of Hananeel} This name was given to this tower in memorial of some man of great note and name. The sheep-gate being on the west of the city, this tower was northward from that gate. For so the Jews went on in building the wall, from west to north, so to the east, then to the south, and then to the west where they began. It was foretold before the captivity that the city should be built from this tower of Hananeel unto the gate of the corner, Jer. 31:38, whereby it appears that this name was long before given to this tower. Zechariah, who lived about the time of building the temple, makes mention of it, Zech. 14:10.

V. 2. {And next unto him} Or, at his hand. This Hebraism sets out such as were at the charge and took the care of building the wall, as if they had been workmen; one beginning to work where the other left.

{builded the men of Jericho} These are called children of Jericho, Ezra 2:34, because their predecessors had, generation after generation, dwelt in Jericho, and they themselves now dwelt there.

{and next to them} This is the same phrase that is used before, and may be taken in the same sense; yet some give this sense of it, that on the one side of the wall built the men of Jericho; on the other side Zaccur.

{builded Zaccur the son of Imri} We read nowhere else of this man: but by this it appears that he was both pious and wealthy.

V. 3. {But the fish gate} This was the second gate of the city now built. As the first was called the sheep-gate by reason of sheep passing through it, and sold by it; so this is called the fish-gate, because it was towards the sea, and fish was brought into the city that way; and a fish-market might be near it. We read that men of Tyre brought fish into this city on Sabbath-days, and that to keep them out the gate of the city was shut: that was this fish-gate, ch. 13:16, 19. This was an ancient name of this gate, 2 Chr. 33:14, Zeph. 1:10.

{did the sons of Hassenaah build} No mention is elsewhere made of this man; but he that had sons to do such a work must needs be a man of good estate, or else God wonderfully blessed his sons.

{who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof} All these are here noted together because one man was at the cost of all. He might now prepare them all, but doors with their locks and bars were not set up till the whole wall was finished, ch. 6:1 and 7:1.

V. 4. {And next unto him} Heb. at their hand. See v. 2.

{repaired} The same thing is here meant that was in the former verses by the word builded. But this word repaired may here and in the verses following be used, because the foundation of the wall within ground yet remained, and it may be also some part of the wall above ground.

{Meremoth the son of Urijah} Urijah was a priest, Ezra 8:33. Therefore Meremoth also was one; for all the sons of priests were priests.

{the son of Koz} Koz had divers children which came with Zerubbabel to Jerusalem, Ezra 2:6.

{and next unto them repaired Meshullam the son of Berechiah, the son of Meshezabeel} Meshullam was one of those for whom Ezra sent, to be informed about such Levites as came not to Jerusalem, Ezra 8:16.

{and next unto them repaired Zadok the son of Baana} By his parentage this Zadok is distinguished from another that did the like work, v. 29.

V. 5. {And next unto them the Tekoites repaired} Tekoa was a city in Benjamin, Jer. 6:1, famous by the wise woman that dwelt there, 2 Sam. 14:2, 4, 9, and also by Amos the prophet, Amos 1:1. The inhabitants of that place are here called Tekoites. These were well affected to this work: for some of them built the wall in one place, others in another, v. 27.

{but their nobles} See ch. 2:16. By this exception it appears that they were the common sort of the Tekoites that were so forward in the work.

{put not their necks} This is a metaphor taken from horses or oxen, about whose necks collars or yokes are put to draw by. Putting to the neck implies a willing yielding to do this or that; not to put the neck, a refusal. This is here noted as a matter blameworthy in them.

{to the work of their Lord} This aggravates their fault, that it being the work of the Lord yet they refused to be helpful therein. See Judg. 5:23.

V. 6. {Moreover the old gate} This is the third gate, called the old gate, because it was made before the other gates. Jewish expositors say it was a gate ever since the time that David took Zion from the Jebusites, 2 Sam. 5:6–7. This was on the north side of the city.

{repaired Jehoiada the son of Paseah} This may be one of those sons of Paseah who at first came with Zerubbabel, Ezra 2:49.

{and Meshullam the son of Besodeiah} He joined with Jehoiada.

{they laid the beams, etc.} See v. 3.

V. 7. {And next unto them repaired Melatiah the Gibeonite} This man was of Gibeon, of which see 1 Kings 3:4.

{and Jadon the Meronothite} Jadon is nowhere else mentioned. We read of another man called the Meronothite, 1 Chr. 27:30, which epithet is taken from a place or family called Merono, or Meron, or by change of a letter Merom, Josh. 11:5, 7.

{the men of Gibeon and of Mizpah} Mizpah signifies a watchtower, and had its name given at the covenant-making betwixt Laban and Jacob, Gen. 31:44, 49. It was in the tribe of Benjamin, Josh. 18:26. It was repaired by Asa, 1 Kings 15. The inhabitants of Gibeon and Mizpah joined with Melatiah and Jadon in repairing part of the wall.

{unto the throne of the governor on this side the river} The king of Persia’s governors on that side Euphrates where Jerusalem was, had their place of judgment at this part of the wall: and this is here styled the throne of the governor. Or throne may be put for a palace or king’s court. To this place the forementioned persons built the wall. But the house or palace itself is supposed to be built by Nehemiah and his servants, ch. 4:16 and 5:16.

V. 8. {Next unto him repaired Uzziel the son of Harhaiah} One of the sons of Kohath was called Uzziel, Exod. 6:18, and from him descended the family of the Uzzielites, Num. 3:27. But this was not of the tribe of Levi; for he was of the goldsmiths.

{of the goldsmiths} This was an ancient trade. And it is probable that goldsmiths thrived well, even in their captivity, and before and after. Had these not been men of wealth, their sons could not have borne the charge of repairing the wall of Jerusalem, as here is noted of one son, and v. 31 of another, and v. 32 of divers of them together.

{Next unto him repaired also Hananiah} This may be he that is mentioned Ezra 10:28. There was another of this name v. 30. The ruler of the palace also was of this name, and it may be this man, ch. 7:2.

{the son of one of the apothecaries} That which said of the goldsmiths may be said also of the apothecaries. Skillful apothecaries were ever in great use and in high esteem; and such may well become wealthy men.

{and they fortified Jerusalem unto the broad wall} Or, left fortifying Jerusalem at the broad wall. Or, left Jerusalem unto the broad wall. Of this broad wall mention is made again ch. 12:38. It is thought it was at the corner-gate. There is a double reading of the words: this in the text shows how far the sons of the goldsmiths and of the apothecaries repaired, namely to the corner-gate, where the wall was broader than in other places, and in that respect called the broad wall. The other, which is in the margin, has no reference to any particular persons; but saying they left, implies that the wall was left, and not repaired, unto the broad place: for it had not there been pulled down. It is supposed this was that part which Joash broke down from the gate of Ephraim to the corner-gate, 2 Chr. 25:23, and which afterwards Uzziah built again, and made much stronger than before, 2 Chr. 26:9. And it may be the Babylonians having broken down the wall on both sides, and being now weary of their work, left this part standing.

V. 9. {And next unto them repaired Rephaiah the son of Hur} He repaired that part that was next to the broad wall.

{the ruler of the half part of Jerusalem} Jerusalem was part in Judah, and part in Benjamin: and so there might be two rulers thereof. See v. 12, and on Josh. 13:63.

V. 10. {And next unto them repaired Jedaiah the son of Harumaph} This Jedaiah was famous among those that returned from Babylon, as is evident Zech. 6:10, 14.

{even over against his house} Being a great man, he had a fair house in Jerusalem; and he chose to build that part of the wall which was next to it.

{and next unto him repaired Hattush the son of Hashabniah} Hattush was of the royal stock, and came from Babylon with Ezra, Ezra 8:2.

V. 11. {Malchijah the son of Harim} There were two called Harim whose children came with Zerubbabel, Ezra 2:32, 39. There were also two of that other name that sealed the covenant, Neh. 10:5, 27. This Harim was of the priests; for so was his son Malchijah, ch. 12:42.

{and Hashub the son of Pahath-Moab} Of Pahath-Moab see Ezra 2:6. Either this Hashub had an hand in repairing two parts of the wall, or there were two of this name. See v. 23.

{repaired the other piece} Heb. second measure. This has reference either to these two here mentioned, and implies that one repaired one piece, and another the other; or else to Hattush v. 10, and implies that these two repaired such a measure as he did.

{and the tower of the furnaces} As in other parts of the wall there were towers, v. 1, so in this. This is called the tower of the furnaces, because there were shining lights therein for a sea-mark, or a landmark, in the nighttime, which made it appear as a furnace with flaming fire in it. Or there might be under it, or by it, furnaces for melting metals, or other like uses.

V. 12. {And next unto him repaired Shallum the son of Halohesh} There were children of Shallum that returned with Zerubbabel, Ezra 2:42, and there was one of this name who sealed the covenant, Ezra 10:42, who might be this man.

{the ruler of the half part of Jerusalem} See v. 9.

{he and his daughters} Either his daughters in their holy zeal might put their hands to the work, carrying away rubbish, or bringing materials; or else having portions, might be content to let part of them go towards the repair of the wall.

V. 13. {The valley gate} This is the fourth gate now built. See ch. 2:13.

{repaired Hanun} Either this man repaired two parts, or there were two of this name that helped on the work. See v. 30.

{and the inhabitants of Zanoah} Zanoah was a city of Judah, Josh. 15:34, and it may be this Hanun was governor thereof, and so the inhabitants under him were assistants to him in this work.

{they built it, and set up the doors thereof, etc.} See v. 2.

{and a thousand cubits on the wall} Besides the valley-gate.

{unto the dung gate} This is that gate which led to the dung-port, ch. 2:13, and was the fifth gate in the wall.

V. 14. {But the dung gate repaired Malchiah the son of Rechab} The Rechabites were a family of great note and name among the Israelites: see 2 Kings 10:15, Jer. 33:2. There was another Malchiah, or else this Malchiah repaired two parts. See v. 31.

{the ruler of part of Beth-haccerem, etc.} A city of Benjamin, Jer. 6:1.

V. 15. {But the gate of the fountain} See ch. 2:14. This was the sixth gate.

{repaired Shallum the son of Col-hozeh} This Col-hozeh had another son, namely Baruch, ch. 11:5.

{the ruler of part of Mizpah} See v. 7. The ruler of another part of this city was Ezer, v. 19.

{he built it, and covered it, etc.} The gates had rooms over them, and in that respect were covered with roofs. See v. 3.

{and the wall of the pool of Siloah by the king’s garden} The king’s garden was planted by it, which made it the more pleasant: and thence it was called the king’s pool, ch. 2:14. In this part of the wall might be that tower which fell, Luke 13:4. This was the pool to which Christ sent the blind man, John 9:7.

{and unto the stairs that go down from the city of David} The city of David being on mount Zion, was higher than some part of Jerusalem, 2 Sam. 5:7, therefore stairs were made for a more easy descent from it into the lower parts of Jerusalem, and into the temple. See ch. 12:37.

V. 16. {After him repaired Nehemiah the son of Azbuk} This was another Nehemiah than he that carries the title of this book. For they had different fathers, ch. 1:1.

{the ruler of the half part of Beth-zur} A city of Judah, Josh. 15:58, repaired by Rehoboam, 2 Chr. 11:7. It was divided into two parts, of one whereof this Nehemiah was ruler.

{unto the place over against the sepulchres of David} There was one famous sepulcher wherein David himself was buried, Acts 2:29. There were also others, made for his sons, kindred, or household, and called the sepulchers of David. The description of this place shows that he here sets forth the wall about Zion the city of David, which was within the circuit of Jerusalem; and in it was both the temple and the king’s palace.

{and to the pool that was made} The pool of Shiloah was a natural pool, not made by the art of man; but this is supposed to be that which Hezekiah made, 2 Kings 20:20. It is called the old pool, Isa. 22:11, and the upper pool, 2 Kings 18:17.

{unto the house of the mighty} This was a garrison where captains and soldiers, which were mighty men of valor, lodged.

V. 17. {After him repaired the Levites} As the priests had their share of building the wall, so also the Levites had theirs.

{Rehum the son of Bani} One Rehum came up with Zerubbabel, Ezra 2:2, but it is probable that this was he who sealed the covenant, ch. 10:25. There were children of Bani also that came up, Ezra 2:10. Also there were sons of Bani that put away their strange wives, Ezra 10:34.

{Next unto him repaired Hashabiah} This might be he that with other Levites came to Ezra, Ezra 8:19.

{the ruler of the half part of Keilah in his part} Keilah was a city of Judah, Josh. 15:44, which David saved from the Philistines, 1 Sam. 23:1, etc. It was divided into two parts, of one whereof Hashabiah was governor. See v. 18.

V. 18. {After him repaired their brethren} These were other Levites than those mentioned v. 17.

{Bavai the son of Henadad} There were sons of Henadad that helped on the building of the temple, Ezra 3:9.

{the ruler of the half part of Keilah} This was the other part. See v. 17.

V. 19. {And next to him repaired Ezer the son of Jeshua} Ezer was a priest, ch. 12:42. This Jeshua might be he that is mentioned, Ezra 2:36.

{the ruler of Mizpah} See v. 15.

{another piece} This has relation to v. 20. See v. 11.

{over against the going up to the armoury} This was a strong place where arms and all sorts of ammunition were laid up.

{at the turning of the wall} See 2 Chr. 26:9.

V. 20. {After Baruch the son of Zabbai} Or Zaccai. Baruch was one that sealed the covenant, Neh. 10:6. Zabbai was among them that put away their wives, Ezra 10:28. And there were of the children of Zaccai that returned with Zerubbabel, Ezra 2:9.

{earnestly repaired} The word translated earnestly signifies to be angry, or to kindle and inflame. Some take it as if Baruch had been angry with himself because he began no sooner; others, that he stirred up his spirit. This emphatical particle is put upon his work, because he showed more than ordinary zeal therein.

{the other piece} This has reference to v. 19.

{from the turning of the wall} There Ezer left, v. 19, and Baruch began.

{unto the door of the house of Eliashib the high priest} See v. 1. Eliashib being high priest had a fair and remarkable house joining to the wall, which was as a mark of the end of one man’s work, and the beginning of another’s, v. 21.

V. 21. {After him repaired Meremoth the son of Urijah the son of Koz} See v. 4. This is that Meremoth who had a charge of the silver, gold, and other things that Ezra brought, Ezra 8:33. There were children of Koz that came with Zerubbabel, Ezra 2:61.

{another piece from the door of the house of Eliashib} See v. 20.

{even to the end of the house of Eliashib} All along the backside thereof. For it stood within the wall, all along by it.

V. 22. {And after him repaired the priests, the men of the plain} i.e. such of the priests as dwelt in the plain of Jordan and Jericho. See Gen. 13:10, Deut. 34:3, 1 Kings 7:46, Zech. 7:7. There is mention of the plain country round about Jerusalem, ch. 12:28.

V. 23. {After him repaired Benjamin} Or, after them, and so it has relation to the priests, v. 22. Benjamin is here the name of a particular man then living.

{and Hashub} There is mention of one Hashub before, v. 11.

{over against their house} These men had houses in Zion, and repaired the wall near them.

{after him repaired Azariah the son of Maaseiah, the son of Ananiah, by his house} The progenitors of Azariah were men of good account, and thereupon both father and grandfather are here set down. Azariah also having a house by the wall chose to build that part which was next it.

V. 24. {After him repaired Binnui the son of Henadad} Some make Binnui and Bevai to be the same man. They might rather be sons of the same father.

{another piece from the house of Azariah} Where Azariah left, Binnui began.

{unto the turning of the wall, even unto the corner} There were many turnings of the wall, and corners; and so this phrase is again used. See v. 19. The latter phrase is an exposition of the former.

V. 25. {Palal the son of Uzai} There is nowhere else mention of these two men.

{over against the turning of the wall} See v. 24.

{and the tower which lieth out from the king’s high house} It is thought this was the king’s chief house, built in that place where Solomon built his royal palace, 1 Kings 7:1. There was a tower before it.

{that was by the court of the prison} i.e. the open yard by the prison. There is oft mention of the court of the prison joining to the king’s house, Jer. 32:2 and 33:1 and 37:21 and 39:15.

{after him, Pedaiah the son of Parosh} Here something is understood, as, repaired.

V. 26. {Moreover the Nethinims dwelt in Ophel} Or, the tower of Ophel. See 2 Chr. 27:3 and 33:14. Here also something is to be understood, thus, the Nethinims that dwelt in Ophel built. Of Nethinims see 1 Chr. 9:2, Ezra 2:43.

{unto the place over against the water gate toward the east} This is the seventh gate. There was some watercourse whereby the city was supplied with water through that gate, and therefore it was called the water-gate. Mention is again made of this gate ch. 8:1 and ch. 12:37: it is said to be eastward.

{and the tower that lieth out} Namely from that water-gate; for the gates had towers by them. The Nethinims dwelt here, because their office was to carry wood and water for the house of the Lord. See Josh. 9:27.

V. 27. {After them the Tekoites repaired another piece} See v. 5. Some of them repaired one part, others another. Some hold that the common people first repaired, but now the priests of Tekoa.

{over against the great tower that lieth out, even unto the wall of Ophel} This tower is that mentioned v. 26. The wall by it was called the wall of Ophel. This shows that the Tekoites began where the Nethinims ended.

V. 28. {From above the horse gate repaired the priests} This was the eighth gate now built. There is mention of a way by which the horses came into the king’s house, 2 Kings 11:16. That way is supposed to be this horse-gate, and thereupon this name to be given to that gate. Others say that to that gate men might ride toward the temple, but no farther. There their horses used to be left; and from thence whether they were mean or great, they went on foot to the temple. Others say it was called the horse-gate, because that men on horseback rode in and out at that gate, or because through that gate horses went to watering. Names used to be given to gates by reason of something near, at or through the gates.

{every one over against his house} The priests (at least many of them) had houses in the city: and for their better defense every one was willing to repair the wall against the same.

V. 29. {After them repaired Zadok the son of Immer} There were very many children of Immer that came from Babylon, Ezra 2:37.

{over against his house} Zadok, as other priests had done before him, built so much of the wall as lay along by his house.

{after him repaired also Shemaiah the son of Shechaniah} Shemaiah was one of those for whom Ezra sent, Ezra 8:16.

{the keeper of the east gate} It is conceived this was the east-gate of the temple: for they entered into it on the east, 1 Kings 6:3.

V. 30. {After him repaired Hananiah the son of Shelemiah} Or after me. In the Hebrew there is a double reading, one in the text, another in the margin. That in the text speaks of Nehemiah in the first person. Here is not set down what he built, but it is supposed that he built the palace, or a fair spacious house for judgment, where all sorts of people might meet together, and so much of the wall as passed all along by it. It is expressly said that he himself continued in the work of the wall, ch. 5:16, and that half of his servants wrought in the work, ch. 4:16. But because it concerned himself, in modesty he here forbears to express what and how much he built. There is the same reading, after me, v. 31. By this it appears that Hananiah and the others named here, and Malchiah v. 31, began to repair where Nehemiah left. This might be that Hananiah who sealed the covenant, ch. 10:23, or he who was ruler of the palace, ch. 7:2. See v. 8.

{and Hanun the sixth son of Zalaph} We do not read elsewhere of Zalaph: but by this it appears that he had many sons; of which this was the sixth; and if the rest were now living, this was the best.

{another piece} See ch. 11:19.

{after him repaired Meshullam the son of Berechiah} Meshullam was one of those for whom Ezra sent, Ezra 8:16.

{over against his chamber} As other priests had built the wall over against their houses, v. 28, so he built against his chamber. For priests and Levites had chambers without the temple, 1 Kings 6:5.

V. 31. {After him} Or, after me. See v. 30.

{repaired Malchiah} See v. 14.

{the goldsmith’s son} This distinguishes this Malchiah from the former. Of goldsmiths see v. 8.

{unto the place of the Nethinims and of the merchants} These dwelt near together. Of Nethinims see 1 Chr. 9:2. Merchants have been in all ages of great use, and ordinarily attain to great estates. See 1 Kings 10:15, 28.

{over against the gate Miphkad} This name is nowhere else to be found. It signifies command, or a visitation, or a mustering or numbering. Thus it is used 2 Sam. 24:9. Some think it was a place where a council sat to order matters of state; others, that which is called the prison-gate, ch. 12:9.

{and to the going up of the corner} Or, the corner-chamber. As there were corners in the wall, so likewise chambers in them. This was a corner-chamber about the foresaid gate.

V. 32. {And between the going up of the corner unto the sheep gate} At the sheep-gate they began, v. 1, and here at the sheep-gate they end: which shows that they had now built up the wall round about.

{repaired the goldsmiths and the merchants} See v. 8 and 31. Here have been eight gates mentioned: 1. the sheep-gate, v. 1. 2. the fish-gate, v. 3. 3. the old-gate, v. 6. 4. the valley-gate, v. 13. 5. the dung-gate, v. 14. 6. the fountain-gate, v. 16. 7. the water-gate, v. 26. 8. the horse-gate, v. 28. In other places mention is made of four other gates; Ephraim-gate, ch. 12:39, 2 Kings 14:1, which looked towards Ephraim. Benjamin-gate, Jer. 37:13, which led out into the tribe of Benjamin, or was in that tribe; for Jerusalem was part in Judah, part in Benjamin. The prison-gate, ch. 12:39. Prisons were wont to be in gates. The corner-gate, 2 Kings 14:13, Jer. 31:38, Zech. 14:10, which was at a corner of the wall, whence they might look two ways. Add these four to the other eight, and there will be twelve gates of this city, as there be of the new Jerusalem, Rev. 21:12. There are other names of gates, but they were the gates of the courts of the temple; as, the gate of Sur, 2 Kings 11:6, called also the high gate, 2 Kings 15:35. The new gate, Jer. 36:10. The gate of the foundation, 2 Chr. 23:5. There was also the king’s gate, 1 Chr. 9:18, and the gate Shallecheth, 1 Chr. 26:16.

CHAPTER 4

Verse 1. {But it came to pass} In this chapter is set forth the scorn of the Jews’ adversaries at what the Jews did, and their endeavor to hinder their progress on the one side, and Nehemiah’s care to encourage the people on the other.

{that when Sanballat heard that we builded the wall} So famous a matter could not be concealed from him. See ch. 2:10, 19.

{he was wroth} The good success of God’s church stirs up anger in the adversaries thereof.

{and took great indignation} This is added as an aggravation of his wrath: he was out of measure discontented, and exceedingly scorned what was done.

{and mocked the Jews} See ch. 2:19.

V. 2. {And he spake before his brethren} Brethren are here taken in a large sense, for his countrymen, fellow-citizens, fellow-governors and kindred. Whensoever he was in company with any of these, he would scornfully speak of the Jews.

{and the army of Samaria} Such soldiers as lay there in garrison, and were to keep the inhabitants of Samaria in subjection to the kings of Persia.

{And said, What do these feeble Jews?} This is spoken not in pity but in contempt. He had no spiritual eyes to behold the power of God assisting them, but only looked upon them with carnal eyes, and so thought them to be no considerable persons, but very weak and impotent. This he says to encourage the enemies of the Jews against them, that they should not be afraid by reason of the wall that was in building.

{Will they fortify themselves?} Heb. leave to themselves. Will they leave anything to themselves that they may trust unto? Some apply this to the enemies, q.d. Should they that have a charge given them by the king, leave these, and suffer them to go on?

{Will they sacrifice?} This is added because the Jews were wont by sacrifices to dedicate their great buildings, and other works, when they were done. Here Sanballat scoffed at that pious practice.

{Will they make an end in a day?} This is said in relation to the speed the Jews made. For many of them undertaking the building of the wall, it was the sooner dispatched. Here Sanballat implies that such was the fear of the Jews, that if they did not finish the work suddenly, they could not at all finish it, there being so many to hinder them.

{Will they revive the stones out of the heaps of the rubbish which are burnt?} q.d. The Jews attempt a matter above any probability or possibility of effecting. The stones of the former wall were by the Babylonians beat to rubbish, and all the combustible matter of the walls and gates burnt with fire. Sanballat therefore thought that they must put life into that which was dead, and create anew that which was consumed with fire, if they would build up their walls again.

V. 3. {Now Tobiah the Ammonite} See ch. 2:10.

{was by him, and he said} Sanballat and Tobiah were both of the same envious and malicious mind against the Jews; thereupon Tobiah answers the scoffs of Sanballat with another scoff.

{even that which they build, if a fox go up, he shall even break down their stone wall} He resembles the stone-wall which the Jews built to a wall of earth, and that such an one as a fox may soon scrape down. Hereby they would show that they need not fear the Jews’ speedy endeavors in making up their wall, because it might be soon broken down again. This is a bitter jeer.

V. 4. {Hear, O our God} By the scorns and contempt of the enemies Nehemiah is moved to fly to the Lord, and to plead that relation which was betwixt him and his people.

{for we are despised} Heb. despite. i.e. made a contempt, or despicable.

{and turn their reproach upon their own head} As they scorn your people, so let scorn and reproach fall upon them.

{and give them for a prey in the land of captivity} This may bear a double sense, according to the condition of the persons prayed against. If they were settled in their own land, he wishes they might be made a prey to their enemies, so as to be carried away captives into another land. But if in that land they were captives, his wish is they might be as a prey to dogs or wild beasts, and devoured by their enemies.

V. 5. {And cover not their iniquity} i.e. Let not this abominable sin be clean passed over without executing just vengeance upon them for the same.

{and let not their sin be blotted out from before thee} This is a metaphor taken from a creditor’s crossing and blotting out a debt, that so it may never be exacted of the debtor, nor pleaded against him: and it sets out God’s free and full pardon of sin, Isa. 45:25, Ps. 51:1, 9. In just indignation this holy man, stirred up with zeal of God’s glory, imprecates vengeance upon proud, scornful, implacable enemies of God and his church. And these imprecations are rather for exemplary punishments upon them than for their eternal condemnation. Yet I will not deny but that the prophets, by that divine Spirit wherewith they were assisted, might discern some persons to be utterly rejected of God. Imprecations of holy men recorded in Scripture are sharp two-edged tools, not for every one’s handling. When Christ’s disciples would have commanded fire (as Elijah did, 2 Kings 1:10) to come down from heaven to consume the Samaritans, he rebuked them, and said, Ye know not of what spirit you are, Luke 9:54–55. Particular imprecations against particular persons are not for every spirit, but for such extraordinary spirits as prophets and apostles had. Yet thus far may every faithful spirit testify his holy zeal in this kind of imprecation, by an indefinite extending it against such as are indeed mischievous and irreconcilable enemies of the church. Besides, though we may not make an imprecation against a particular person, yet against his mischievous practice we may. Imprecations, like this of Nehemiah’s, are many in Scripture, as Jer. 18:3, Ps. 109:14, 2 Tim. 4:14.

{for they have provoked thee to anger before the builders} Thee is not in the Hebrew: so as this may be applied to others as well as to God. If it be applied to God, it implies that the reproach which is laid upon God’s servants in doing of his work is laid upon God himself. Thus he shows that it was God’s glory, and not any self-respect, that stirred up his spirit against those adversaries. Applied to others it may carry this sense, that these two adversaries had provoked sundry others against the builders, to dishearten them; or this, that they had provoked some builders against other builders that were before them. Every way it shows the mischief these adversaries did by their scoffs.

{and all the wall was joined together} Though there were several undertakers of the work, yet they made the wall everywhere so entire and knit together as if the same workmen had done all.

{unto the half thereof} He means the half of the height of the wall, from the foundation of the middle of it.

{for the people had a mind to work} Where there is a willing mind much will quickly be done.

V. 7. {But it came to pass that when Sanballat and Tobiah} See ch. 2:10.

{and the Arabians} Of whom Geshem, a spiteful enemy of the Jews, was governor, ch. 2:19.

{and the Ammonites} Of whom Tobiah was governor, ch. 2:20.

{and the Ashdodites} Ashdod was one of the principalities of the Philistines, who were always deadly enemies to the Israelites. See on Amos 3:9.

{Heard that the walls of Jerusalem were made up} Heb. that health (or remedy) ascended upon the walls. See 2 Chr. 24:13, Jer. 8:22.

{and that the breaches began to be stopped} Those which the Babylonians of old had made.

{then they were very wroth} As Sanballat was, v. 1.

V. 8. {And conspired all of them together} They did not only inwardly disdain that the work went forward, and in words scoff at the same, but they now proceed by open hostile acts to undo what the Jews had done, and to hinder their further progress.

{to come and to fight against Jerusalem} They saw the work so go on as they thought it high time by force of arms to hinder it.

{and to hinder it} Heb. to make an error in it. It may have reference to a person as well as to a thing: q.d. to make him to err, meaning Nehemiah; as if they would bring him to such a strait as he should not know what to do; or make him flee and leave the work.

V. 9. {Nevertheless, we made our prayer unto our God} Or, therefore we prayed. Opposition of enemies makes believers fly to God. For they know he can confound their enemies, and protect and prosper them.

{and set a watch} True believers will not neglect means, though they trust in God, and call upon him.

{against them} Thus this relative has reference to the enemies. But it may be translated over them, or by them; and then it has reference to the workmen that labored on the wall. Both senses tend to the same end, namely, to keep the workmen safe from their enemies.

{day and night} The enemies sought all advantages they could against them, and that day and night; therefore they would be as careful continually to keep themselves safe.

{because of them} Heb. from the face of them. That the enemies might not at unawares set upon them. Some translate it for fear of them.

V. 10. {And Judah said} i.e. such men of Judah as had the oversight of the work, or labored therein; they complained.

{the strength of the bearers of burdens is decayed} By that labor that they have already taken.

{and there is much rubbish} Which lies in the way. This they alleged because it was an hindrance to them in the work, and might be a means for the enemy to scale the walls.

{so that we are not able to build the wall} To go through with that which remained to be done for perfecting the work. This could not but add much to Nehemiah’s care and grief, that the workmen themselves should so mutter.

V. 11. {And our adversaries said} They spoke it among themselves: but by some that heard it it came to Nehemiah’s ears.

{they shall not know, neither see} They thought so to carry the matter as the Jews should have no intelligence of their purpose before it were accomplished: for they would come so secretly, either in the nighttime, or not like to armed enemies, as they would unawares and unexpectedly surprise them.

{till we come in the midst among them} Even into the midst of their city; or, of the place where the workmen are together.

{and slay them} Namely, such as are about the work.

{and cause the work to cease} Where workmen are taken away the work cannot go on.

V. 12. {And it came to pass that when the Jews which dwelt by them came} There were Jews mixed with the Samaritans, who though they joined not with their brethren, yet so far favored their cause as they would not suffer them to be suddenly surprised.

{they said unto us ten times} i.e. many times. For a set number is oft put in Scripture for an indefinite number. So Gen. 37:41, Num. 14:22, Job 19:3, Dan. 1:20.

{from all places whence ye shall return unto us, they will be upon you} Or, that from all places you must return unto us. This is that intelligence which their brethren gave them. The former reading implies that the enemies would in every place set scouts and spies, so as there should be no escaping of the workmen from them. The Jews that brought this intelligence speak as those that were in the city with Nehemiah and others that had the care of the city, and in that respect use this word us, as being of their number, and direct their speech to the workmen, intimating that when the workmen should upon any occasion come into the city, the enemies would surprise them, be it day or night. The latter reading implies that the workmen must be careful to come to them in the city when they leave their work for refreshing or rest, if they desire to be safe; or otherwise the enemy would soon surprise them. Some thus interpret it, Take heed, and be watchful about all those places whereby the enemy may come to us.

V. 13. {Therefore set I in the lower places behind the wall, and on the higher places} Heb. from the lower parts of the place, etc. Upon the foresaid intelligence Nehemiah takes care to prevent the plots of his enemies in every place. By lower places he means the ground, and particularly, the descent of the hill; by higher places, the upper ground, and also towers and forts, whence they might descry the enemies, and annoy them before they came at them.

{I even set the people after their families} Every one by the chief of his own house, that so they might be the more helpful one to another.

{with their swords, their spears, and their bows} Under these three kinds all warlike instruments, offensive and defensive, are comprised.

V. 14. {And I looked, and rose up} When I had taken a view of such as were present, I quickened up my spirit, and went to them.

{and said unto the nobles, and to the rulers, and to the rest of the people} See ch. 2:16. He speaks to those that had command over others, to encourage them cheerfully to lead on those that were under their command; and he speaks to the rest, readily to hearken to their commanders.

{be not ye afraid of them} Fear of an enemy must be removed before he can courageously be withstood.

{remember the Lord} He encourages them by the same argument whereby himself was encouraged, confidence in God.

{which is great and terrible} God is great in power to protect those that trust in him, and terrible against all their enemies.

{and fight for your brethren} Those that came from the same stock, and are of the same profession.

{your sons and your daughters, your wives and your houses} Men’s care for these is oft greater than for themselves.

V. 15. {And it came to pass, when our enemies heard that it was known unto us} Men’s care and diligence in defending themselves oft makes enemies afraid to attempt anything against them, Luke 12:39. But security makes enemies bold, Judg. 18:7, 28.

{and God had brought their counsel to nought} All plots and practices are nothing which are against the counsel and will of God.

{that we returned all of us to the wall} By this it appears that fear of the enemy made them for a while intermit their work, and stand upon their defense: wherein they dealt prudently.

{every one unto his work} To that task which he had undertaken, or which was imposed upon him.

V. 16. {And it came to pass from that time forth} After that they had heard of the enemies’ conspiracy, v. 8, and of the disappointment of their plot, v. 15.

{that the half of my servants wrought in the work} Though he were a governor, and might have kept his servants to have attended his person, yet in this common, public, necessary work he causes them to have a share, and to work as well as others. See ch. 3:30.

{and the other half of them held} He suffers none of them to be out of employment; but either they work, or guard such as wrought.

{both the spears, the shields, and the bows, and the habergeons} See 2 Chr. 26:14. These four sorts are synecdochically put for all offensive and defensive weapons. So v. 13.

{and the rulers were behind all the house of Judah} To direct and encourage them, and to signify to them what danger was approaching.

V. 17. {They which builded on [the wall]} Masons, and other workmen.

{and they that bare burdens} Laborers and porters, who were of the meaner sort.

{with those that laded} Such as filled baskets with rubbish, or laid burdens on other men’s shoulders.

{every one with one of his hands wrought in the work} This is to be understood of such things as could be done with one hand; but such work as required both hands was done with both.

{and with the other hand held a weapon} That so they might be ready to defend themselves and resist the enemy, if he should suddenly set upon them. The main intent of this is to show that they neither neglected the work nor their own defense. They were so well prepared as if in working they had had every one a weapon in his hand. Their weapons lay by them, and were as ready for their use as if they had held them in their hand.

V. 18. {For the builders, every one had his sword girded by his side} Heb. on his loins. For swords use to hang on men’s loins.

{and so builded} With their swords by their sides. This was no hindrance to them. Hereby is expounded that which is noted v. 17. The holding of a weapon with their hand may be the hanging of a sword by their side, or laying other weapons by them.

{and he that sounded the trumpet was by me} Nehemiah had the chief command of all; and having his scouts and spies everywhere, to see where an enemy appeared, and to bring him word, by sound of trumpet he could soon give warning to all the people that were working or watching on the wall, to arm and stand upon their defense.

V. 19. {And I said unto the nobles, etc.} See v. 14.

{the work is great and large} For it was the compassing of a very spacious city round with a high and thick wall.

{and we are separated upon the wall, one far from another} Some wrought on one part, some on another, according to the divisions ch. 3.

V. 20. {In what place therefore ye hear the sound of the trumpet} Though they were in divers parts one far from another, yet so loud is the sound of a trumpet as they might hear it in the most remote part.

{Resort you thither unto us} There was the guard set, there was their rendezvous to be, there they were to join all their forces together, and in an entire body stand against the enemy. For he would be there where the enemy made his approach.

{our God shall fight for us} This manifested his own confidence in God, and hereby he stirred up the people to be courageous and confident: which they might well be upon this ground, If God be for us, who can be against us? Rom. 8:31. Hereby Moses encourages his people, Exod. 14:14, Deut. 1:30 and 3:22. By their resorting together and their confidence in God it appears that they who place their confidence in God may and ought to use means; and in using means we may and ought to place our confidence in God.

V. 21. {So we laboured in the work} Though their fear of the enemy made them prepare against him, yet it made them not lay the work clean aside.

{and half of them held the spears} This has reference to the servants of Nehemiah, v. 16.

{from the rising of the morning till the stars appeared} All day long, while the people were working, or while there was any fear that the enemy would approach.

V. 22. {Likewise at the same time said I unto the people} He gives direction for their safety after the work was ended.

{let every one with his servant} Hereby are meant both such masters as had servants, and also workmen with their laborers.

{Lodge within Jerusalem} This is to be understood of the time that the wall was in building; that they should not rove up and down in the country, and be severed one from another.

{that in the night they may be a guard to us} This questionless was to be done by course. Some were to watch one night, some another.

{and labour on the day} Namely, after that in the nighttime they had had some comfortable refreshing.

V. 23. {So neither I} Though he were the governor, yet he spared not himself; but what he required of others, he was willing, ready, and forward to put himself on unto. See ch. 5:16.

{nor my brethren} Such as were fellow-officers with him.

{nor my servants} Such as are mentioned v. 16.

{nor the men of the guard which followed me} Because he undertook to have an eye upon the enemy, and to observe his approaches, he had always a company of soldiers attending him, which were as a guard unto him.

{None of us put off our clothes} In this extraordinary case they were extraordinarily watchful; insomuch as they slept in their clothes, and did not put them off in the nighttime, to go to bed.

{saving that every one put them off for washing} Or, every one went with his weapon for water. Here are two readings arising from the ambiguity of the Hebrew words. שלחו Shilco, which is translated putting off, signifies a weapon; and the word translated washing signifies water. Our translators conceive that this last clause is added to show, that notwithstanding they oft slept in their clothes, yet they were careful of cleanliness; and therefore they used to put off their clothes so oft as need required to wash them. Or if by any occasion they had contracted any legal uncleanness, they would put off their clothes to wash them, or to wash themselves, according to the law, Lev. 14:8–9 and 15:16 and 22:6. The other reading makes this a distinct clause by itself, They went with their weapon for water. They so feared the enemy as they dared not go out of the city, no not to fetch water, without a weapon, or without armor. In this sense the case of the Jews here was like that Judg. 5:11, when the noise of archers was in the places of drawing water. Others that take the word Shilco in this sense, understand it of every one’s providing himself with armor and food, putting water for all manner of food.

CHAPTER 5

Verse 1. {And there was} In this chapter Nehemiah’s care for the good of Israel is further shown, by his freeing the oppressed, and by his own bounty.

{A great cry} This cry or complaint was the rather now made because the people were so held to the public work as they were forced to neglect their particular affairs, and providing for themselves.

{of the people} The poorer sort.

{and of their wives} Wives may well be sensible of their husbands’ wants, seeing they and their children are brought unto want thereby.

{against their brethren the Jews} i.e. the rich sort. This title brethren is given them to aggravate their oppression: they were brethren to those whom they oppressed. Thus is this word oft used, especially in the law, Lev. 25:25, 35, 39, 47, Deut. 15:7.

V. 2. {For there were that said} Here are three distinct complaints made by several persons. The first here follows.

{We, our sons, and our daughters are many} This is premised as an aggravation of the oppression. God had blessed them with a numerous issue, but oppression had made that blessing an heavy burden.

{therefore we take up corn for them} i.e. they were forced to put out their children to be servants for food: they exchanged them for ordinary provision. Thus much is expressed v. 5. It appears to have been a custom for creditors to take a man’s children for his debt, 2 Kings 4:1, Matt. 18:25.

{that we may eat and live} This shows there lay a necessity upon them to let go their children after that manner. They did it merely for a livelihood.

V. 3. {Some also there were that said} This is the second complaint.

{We have mortgaged our lands, vineyards and houses} Such was the necessity of these people that what they had they were forced to let go. And such things as are mortgaged are commonly let go upon less price than they are worth.

{that we might buy corn} Either to sow such land as they had, or for the sustenance of themselves and their families.

{because of the dearth} This aggravates the hard-heartedness of the oppressors; they took advantage from the instant judgment to get other men’s inheritances.

V. 4. {There were also that said} Here is a third complaint.

{We have borrowed money for the king’s tribute} Though the kings of Persia gave the Jews liberty to return to their own land, yet they exacted tribute of them. See Ezra 4:13. Only the ministers of God’s house were exempted, Ezra 7:24.

{and that upon our lands and vineyards} These that made this third complaint were of better ability than the former. For it seems these were able to provide for themselves and families: but that was all they could do. The king’s tribute lay as a heavy burden upon them; and the wealthier Jews would not assist them, but let them their money upon use, v. 7, and took their lands and vineyards for pawns.

V. 5. {Yet now our flesh is as the flesh of our brethren} By flesh they mean their persons. And the comparison here betwixt flesh and flesh has relation to the stock from whence they all came, namely Abraham. By brethren the richer sort are meant, as v. 1. The meaning is, Though they were poor, yet they were of the same lineage that the rich were of, and in that respect ought not to be in bondage to them. See Deut. 15:7–8. Flesh also may indefinitely be taken for human nature, as Isa. 58:7, Acts 7:26.

{our children as their children} i.e. as free as theirs, and therefore ought not to be bondservants, Lev. 25:39, etc.

{and lo} That which was done by the rich ones, being directly against the law, seemed very strange.

{We bring into bondage our sons and our daughters to be servants} They had no means to prevent this. Either they must subject them to that base condition, or starve.

{and some of our daughters are brought into bondage already} This is added as a great aggravation. Daughters were the weaker sex; and being sold to masters, they might abuse them at their pleasure. Their chastity also was more in hazard.

{[Neither] is it in our power to redeem them} The law gave liberty to redeem the children of the Jews, Lev. 25:48, but these complain that they could have no benefit of that law, because they were so poor as they had nothing to give for their redemption.

{for other men have our lands and vineyards} See v. 3. If their inheritances had remained to them, they might out of the revenues thereof have saved somewhat for the redemption of their children: but now they knew not which way to raise any means.

V. 6. {And I was very angry when I heard their cry, and these words} This anger was mixed with grief. He grieved at the misery of the oppressed, being much moved at their cry and complaint; and he was exceedingly offended at the hard-heartedness and cruelty of the oppressors.

V. 7. {Then I consulted with myself} Heb. my heart consulted in me. Though his passion were moved, yet he would not suddenly do anything, but seriously considered with himself what was fittest to be done.

{and I rebuked the nobles and the rulers} See ch. 2:16. Though they were great men, yet he spared not to rebuke them, and that in the case of poor men. This is the property of a good magistrate, that stands in God’s stead, Lev. 19:15.

{and said unto them, You exact usury every one of his brother} This was a sin expressly condemned by the law, Exod. 22:25, Lev. 25:36–37, Deut. 23:19, and one of the sins that caused their captivity, Ezek. 22:12.

{and I set a great assembly against them} This is by most understood of their great council called Sanedrim. He brought the oppressors before that grave council, that the authority thereof might work upon them, though they were nobles and rulers. Or Nehemiah might inform that council of the greatness of the sin, and stir up that assembly to be assistant unto him in the redress thereof. Or this phrase may imply that, there being a great congregation of all sorts of people, Nehemiah did openly in the presence of them all rebuke those oppressors; whereby the whole assembly was stirred against them, and the oppressors themselves made ashamed of what they did, and brought to repentance, as v. 12, and others deterred from doing the like.

V. 8. {And I said unto them, We, after our ability, have redeemed our brethren the Jews} This was no Pharisaical brag, like that Luke 18:11–12, but a known truth; which Nehemiah here makes profession of to make them the more ashamed of their oppression, and to make himself an example unto them, that they might imitate him therein. To him it seemed not sufficient to redress the wrongs which others had laid upon the backs of their poor brethren, unless he also redeemed such as were in bondage, and relieved with all manner of necessaries such as were in need.

{which were sold unto the heathen} This may be understood of such as were sold for bondservants before they had liberty from the Persian kings to return to Jerusalem. For though there were a general grant to the captive Jews to return, yet such among them as were not only captive, but also servants to any of the heathen, might not go without the leave of their particular masters; which leave they would not grant, except they were redeemed by a price of money. Such might Nehemiah redeem, and thereby gain liberty for them to go to their own land. Or, some by reason of their extreme poverty might sell themselves, after they were returned out of captivity, to strangers and heathen near unto them: and Nehemiah having notice hereof might in charity redeem them and set them free. This was according to the law, Lev. 25:47–48.

{And will you even sell your brethren?} Will you force them so to be subject unto you, by that money and other commodities that you let them have upon interest, as you may have power to sell them to others?

{Or shall they be sold unto us?} In humility he puts himself in the number of those that dealt hardly with their brethren, because he was now among them. His meaning is this, That they being redeemed from the heathen, and so made free, it was no reason that they should be sold and made servants to the Jews their brethren.

{then held they their peace, and found nothing to answer} They were so convinced in their consciences of the heinousness of their offense, and so confounded with what he said, as they were put to silence thereby, and had nothing to reply.

V. 9. {Also I said, It is not good that ye do} Nehemiah observing them to be somewhat ashamed of what they had done, deals more mildly with them, and fairly tells them that they had done amiss, and withal directs them to redress the same.

{Ought ye not to walk in the fear of our God} He gives them to understand that what they had done could not stand with the true fear of God: for if that possessed their souls, they would rather be merciful to those that were in need than cruel. See Gen. 20:11 and 24:8, Rom. 3:18.

{because of the reproach of the heathen our enemies} The nations among whom we live, being our enemies, and God’s enemies, will take occasion to reproach our profession, and to blaspheme the name of our God, if we be cruel to our brethren who are set at liberty by strangers.

V. 10. {I likewise, and my brethren} He means such as were appointed governors with himself. See ch. 4:23.

{and my servants} Such as came with me to attend my person.

{Might exact of them money and corn} As due to us by reason of the command we have over the people, and the care we take for their good. Tribute and custom, allowance and maintenance is due to such as are in authority, Rom. 13:7.

{I pray you, let us leave off this usury} V. 7. This good man observing them to be ashamed of their sin, mildly persuades them to leave it.

V. 11. {Restore, I pray you, to them} Restitution must be made of wrong, Lev. 6:1, 4, Num. 5:7, etc.

{even this day} Wrong found out must speedily be redressed.

{their lands, their vineyards, their oliveyards, and their houses} Vineyards and olive-yards were of great use among the Jews, 2 Kings 5:26, therefore they who had any good land turned a good part thereof to these uses. Under these four kinds are comprised whatsoever a man had to pawn, mortgage or sell away. These Nehemiah would have freely restored without repaying the debt for which they were mortgaged.

{also the hundredth part of the money, and of the corn, the wine and the oil, that ye exact of them} His meaning is that they should restore all that they had taken upon use: for they used to take the hundredth part of what they lent every month; as, if they lent five pounds (which is an hundred shillings) they had twelve shillings a year; if an hundred pounds, twelve pound. That which they had thus received for interest, they were to restore again; and that in kind, whether it were money, or any other commodity. For these four, Money, corn, wine, oil, are put for all manner of commodities that were given for interest.

V. 12. {Then said they} They who were touched in their heart for their sin.

{We will restore them} That which they had taken for interest.

{and will require nothing of them} No not that which we lent upon the mortgage.

{so will we do as thou sayest} This shows that Nehemiah intended that they should restore their pawns without exacting their debt.

{then I called the priests} This was a matter of conscience, and it was about confirmation of a thing by an oath; therefore the priests were called to give advice in this case, and to bear witness to the truth and equity thereof, and also to make tender of the oath which was to be taken, and to work the greater awe in them that took it. For the presence of the priests did in a special manner represent God himself.

{and took an oath of them} Some refer them to the priests, and thereupon infer that some of them were guilty of the foresaid oppression, and that Nehemiah called them to him in private, and tendered an oath unto them to do what was promised before by the people. But that relative particle is best referred to the rich men, who had oppressed, and promised to make restitution.

{that they should do according to this promise} Nehemiah feared lest in his absence they should return to their former exactions and oppressions: therefore he would hereby restrain them. The like course we read to be taken by Asa, who bound his people by covenant and oath to do their duty, 2 Chr. 15:12–14. This was a pious and prudent course.

V. 13. {Also I shook my lap} This rite he used the more strongly to bind them to what they had promised. It is somewhat like that which Christ commanded his disciples, Luke 9:5, and which was used by the apostles, Acts 13:51. Such another did St. Paul use, Acts 18:6, and another not much unlike did Ahijah use, 1 Kings 11:29. Though these several cases be different, yet the rites are answerable one to another.

{and said, So God shake out every man} It seems he had somewhat in his lap or skirt of his garment, which he clean shook out.

{from his house} Let him be clean cast out of his own house, as one that has nothing to do with it.

{and from his labour} From the benefit of all that he had gotten by his pains and industry.

{that performeth not this promise} That v. 12. By this it appears this was not a simple imprecation against any for that which he had done, but rather a strong bond to restrain from doing the like, implying a denunciation of divine vengeance against them if they returned to their former sin.

{even thus be he shaken out} This repetition adds the greater terror.

{and emptied} Heb. empty, or void. Let him be made destitute of every thing that might do him good.

{and all the congregation} Both those that were guilty of the sin, and others also, even such as were oppressed, and such as heard the case.

{Said, Amen} Amen imports a full consent to that whereunto it is added. The transgressors that said Amen, showed an unalterable resolution to perform what they had promised; and thereupon they were content to bind themselves to that severe penalty, if they failed in their promise. Others by saying Amen showed the equity of that which was intended by the imprecation.

{and praised the Lord} The offenders praised the Lord, because they were brought to reform their sin; and others praised the Lord for those means that was used to relieve the distressed. Of rejoicing at a solemn oath see 2 Chr. 15:14–15. Of saying Amen, and praising the Lord upon a joyful occasion, see 1 Chr. 16:36.

{and the people did according to this promise} This has respect both to their present, and also to their after-carriage; and it declares the virtue of that means which was used for redressing this sin.

V. 14. {Moreover, from the time that I was appointed to be their governor in the land of Judah} Here this good man, for example to others, declares how he departed from his right, and also how bountiful he was to others. By the phrase here used is declared that the authority he had to be a governor in that land was given him by the king of Persia, and that he did not usurp it of himself.

{from the twentieth year, even to the two and thirtieth of Artaxerxes the king} See ch. 1:1 and 2:1.

{that is twelve years} This time was by Nehemiah’s consent limited unto him, ch. 2:4, 6.

{I and my brethren} See v. 10.

{have not eaten the bread of the governor} By bread all manner of provision is here meant. In all ages it was a custom for people to allow provision to their sovereign. See 1 Kings 4:7, etc. Herein therefore this good governor let go his right; which he here alleges, to aggravate their sin who exacted more than by law they ought or might have done. In times of necessity and cases of extremity great ones are bound to imitate this worthy pattern. Over-strict standing upon a man’s right may prove a great oppression.

V. 15. {But the former governors that had been before me, were chargeable unto the people} This he adds, in a fair manner to check the former governors for their too strict exacting of their due in those necessitous times, and to show that their practice was no pattern to him. This is an amplification of his goodness.

{and had taken of them bread and wine} All kinds of provision are here meant, both for necessity, as bread, and for delight, as wine.

{Besides forty shekels of silver} Heb. after forty shekels. A shekel in silver is half a crown; forty shekels, five pounds sterling. After that they had received five pounds a day, they required provision also for themselves and families.

{Yea, even their servants bare rule over the people} Servants abused their masters’ authority, and exacted allowance or fees for themselves also.

{but so did not I} See v. 14. I did not suffer my servants to do as they did theirs.

{because of the fear of God} See v. 9.

V. 16. {Yea, also I continued in the work of this wall} See ch. 3:30.

{neither bought we any land} Nor he, nor any of his followers. They came to the land of Judah, not for their own advantage, but for the good of the people. The like Paul testifies of himself, 1 Cor. 9:4, 15.

{and all my servants were gathered thither unto the work} See ch. 4:16.

V. 17. {Moreover, there were at my table} Here he sets down his hospitality, a duty much pressed by the apostles, Rom. 12:13, 1 Pet. 4:9.

{an hundred and fifty of the Jews and rulers} These were day after day entertained by him while he was among them. By Jews he means such as were of the greater sort; by rulers, such as had authority. Which implies that they were not entertained with bread and water, as the prophets by Obadiah, 1 Kings 18:4, but with cheer fit for rulers.

{Besides those that came unto us from among the heathen that are about us} These were such as bore good will to the Jews, and came either to be made partakers of the holy services of the Lord, or to visit Nehemiah, or were sent as messengers and ambassadors from others that were their friends. His hospitality was extended to strangers, which made it the more commendable. This is so acceptable to God as he sent angels to be entertained by such, Gen. 18:1, etc. and 19:1, etc., Heb. 13:2.

V. 18. {Now that which was prepared for me daily} Namely, for himself, his servants, and such others as are mentioned v. 17.

{was one ox, and six choice sheep} This was indeed a great provision for one house, but not comparable to Solomon’s, 1 Kings 4:22–23. Without question he had also veals, and goats, and other kinds of beasts, besides these: but these were standing.

{also fowls were prepared for me} There was variety of these, and therefore the express kinds and number not set down.

{and once in ten days store of all sorts of wine} This is to be taken of such times wherein he feasted his guests. He had his set quantity of wine every day, but on days of feasting he had more than ordinary store, and great variety of wines.

{yet for all this required not I the bread of the governor} See v. 14.

{because the bondage was heavy upon this people} He means hereby not only the foresaid oppressions of many, but also the great work that lay upon them about building the wall, and other things, and their daily watchings against their enemies.

V. 19. {Think upon me, my God} Or, Remember me. This shows that what he did, he did in respect to God. His mind was fixed on his God; on him he calls to think upon him. He makes this petition, not as doubting of God’s good will to him, but as resting on him for some evidence thereof. For what believers expect, they pray for; and what they pray for, with confidence they expect to receive.

{for good} The word properly signifies goodness, and so is translated 2 Sam. 7:28, 1 Kings 8:66. Thus it may be taken for a property in God; and for the cause or ground of Nehemiah’s faith and hope, and of all blessing: q.d. Think on me for your goodness’ sake. So Ps. 4:7. But it is also taken as here, for good, Gen. 50:20. Thus it sets down the end why he would have God to think on him, namely, for some good, benefit or blessing to himself.

{according to all that I have done for this people} That which he here pleads of his own doing, is not to be taken in reference to his own ability, but to the manifestation of the power of God’s Spirit in him; which God himself thus expresses, not by might, nor by power, but by my Spirit. Neither may we think that he pleads here any merit, but merely grace and favor, such as God bore to his people. This prayer is three several times used ch. 13, namely, v. 14, 22, 31.

CHAPTER 6

Verse 1. {Now it came to pass} In the fourth chapter is set down how the adversaries of the Jews sought by force and arms to annoy the Jews: in this is declared their cunning, fair, deceitful pretense, whereby they endeavor to undermine them; and withal, the prudence of Nehemiah in preventing their plots.

{when Sanballat and Tobiah} See ch. 2:10.

{and Geshem the Arabian} See ch. 2:19.

{and the rest of our enemies heard} Many are still ready to take part with the church’s adversaries, 1 Cor. 16:9.

{that I had builded the wall} It was built to the half before the enemies made open opposition, ch. 4:6, but through God’s blessing on his people’s watchfulness and diligence it was now finished, notwithstanding all their opposition.

{and that there was no breach left therein} Though several persons undertook their several parts, yet they so all agreed where to begin and where to end, that the whole wall was as entire as if the same men had undertaken all. The breaches began to be stopped, ch. 4:7. Here all is finished.

{Though at that time I had not set up the doors upon the gates} The lintels and door-checks were made, and the doors themselves framed; only they were not yet set upon their hinges: but questionless they were so set up, at least in the nighttime, as no enemy could come in by them.

V. 2. {That Sanballat and Geshem sent unto me, saying} Here they begin their cunning devices.

{come, let us meet together} They make a show of reconciliation.

{in some one of the villages in the plain of Ono} Ono was a city of Benjamin, ch. 11:35, 1 Chr. 8:12. They pretend to make choice of this place, which was near Jerusalem, that Nehemiah might not fear danger, being in the midst of his friends. See Ezra 2:33.

{but they thought to do me mischief} Certainly they had other conspirators with them, which either as servants attended upon them, as the ten men which accompanied Ishmael when he slew Gedaliah, Jer. 41:2, or else lay hid in some near place, as the Benjamites did when they caught the daughters of Shiloh, Judg. 21:20–21. They intended either to carry him away prisoner, or to slay him there.

V. 3. {And I sent messengers unto them, saying} He suspected some ill intent, therefore he goes not himself, but sends his answer.

{I am doing a great work, so that I cannot come down} There was nothing but compliment pretended in the enemies’ message, therefore weighty and urgent employments ought not to give place thereto. This was a just excuse.

{Why should the work cease, whilst I leave it and come down to you?} Nehemiah was the chief agent: all things were done by his advice; and his presence made others diligent: his absence therefore must needs be a great hindrance to the work.

V. 4. {Yet they sent unto me four times after this sort, and I answered them after the same manner} God’s children should be as resolute in their purposes as enemies are in their plots.

V. 5. {Then sent Sanballat his servant unto me in like manner} Before, Sanballat and Geshem sent a joint message together; now Sanballat alone, and that by his own servant, to make the message the better received, and the matter the less suspected.

{the fifth time} His impudence made him think that at length he might prevail.

{with an open letter in his hand} Letters use to be sealed; but Sanballat sent this open, to make Nehemiah think that it was no secret that he wrote of, which needed to be concealed, but a common matter everywhere divulged.

V. 6. {Wherein was written, It is reported among the heathen} A common fame uses to be taken for a truth. Wherefore Sanballat, to show that he did not write upon a mere suspicion, makes common fame the ground thereof.

{and Gashmu saith it} Gashmu is taken to be Geshem the Arabian, v. 1–2. If so, then fellow-conspirators agree, one to make the other the ground of their complaint, that so the matter might not come to proof. Or if it came to proof, that he might be sure of a witness to prove it.

{that thou and the Jews think to rebel} They lay no less than high treason to Nehemiah’s charge. Enemies use to be bold in their charging of God’s children. So Dan. 6:13, Esth. 3:8, Ezra 4:13.

{for which cause thou buildest the wall} That which Nehemiah intended only for the safety of his people, Sanballat produces as a ground of rebellion against the king.

{that thou mayest be their king} Namely, king of the Jews. At this time the kings of Persia were kings of Judea, which they had reduced to a province. This accusation therefore is of the highest degree of treason that could be. Such a crime the Jews laid to Christ’s charge, John 19:12.

{according to these words} Some refer this last clause to the first clause of the verse, thus, Wherein was written according to these words. If it be referred to the matter of the letter, it implies, that though he might fail in some particular expressions of the report, yet in the substance of it he did not; it was to that purpose.

V. 7. {And thou hast also appointed prophets to preach of thee at Jerusalem} Prophets were wont to declare from the Lord, in the alteration of kingdoms, who should be king; and thereby people were wont to afford much aid and assistance to such an one, as 2 Kings 9:12–13. This made him accuse Nehemiah of bribing prophets to declare such a thing.

{Saying, There is a king in Judah} A proper king, of their own stock and nation.

{and now shall it be reported to the king} i.e. to the king of Persia, that at this time had the jurisdiction over them.

{according to these words} i.e. that Nehemiah affected that kingdom.

{come now therefore, and let us take counsel together} To prevent the spreading of that report, lest it should come to the king of Persia’s ear. He seems hereby to imply that report of such a matter might be prejudicial to the Samaritans as well as to the Jews, and that the king might take occasion thereby to keep them in a more straight subjection.

V. 8. {Then I sent unto him, saying, There are no such things done as thou sayest} A clear conscience makes men confident against false reports. It is like cold water whereinto hot iron is put, Dan. 6:22.

{but thou feignest them out of thine own heart} He shows that he was not only free from all such practices, but that there was no report of any such thing spread abroad.

V. 9. {For they all made us afraid} This shows the end rather than the effect of the forementioned report. See v. 14.

{Saying, Their hands shall be weakened from their work, that it be not [done]} This was the conceit of the enemies, that the Jews hearing that such a thing might be reported to the king, would leave off their work, and labor no more therein.

{now therefore, O God, strengthen my hands} He calls upon God to disappoint the enemies’ plot, and to strengthen what they sought to weaken. O God is not in the Hebrew. Therefore some take this to be an exhortation to Sanballat, q.d. What you pretend is false: therefore do not weaken, but strengthen my hands. Others take it as an expression of confidence, in opposition to the intent of the enemy; thus, They seek to weaken, but my hands shall be strengthened.

V. 10. {Afterwards I came unto the house of Shemaiah the son of Delaiah, the son of Mehetabel} This Shemaiah might be one of those for whom Ezra sent, to inform him about the pedigree of the Levites, Ezra 8:16, but now proved an apostate. He is called the son of Dilaiah, because he was of the family of that Delaiah who is mentioned 1 Chr. 24:18. That which Nehemiah speaks of him v. 12 implies that he made pretense of a prophetical gift; but he was a false prophet.

{who was shut up} He shut himself up, to make Nehemiah think that there was such danger approaching as there would be no safety in being abroad. Prophets were wont by their own practices and gestures to show what would befall others; and this they did by direction from God, as Ezek. 12:3, etc. Or Shemaiah might hereby show that he shut up himself for devotion’s sake, to pray to God for the land in general, and for Nehemiah in particular, that thus he might the rather move Nehemiah to come to him.

{and he said, Let us meet together in the house of God} He being a priest might have a chamber there, 1 Kings 6:5, and thither he might invite Nehemiah.

{Within the temple} This shows what house of God he meant. And he does thus expressly set it down to put Nehemiah in mind of the safety of the place: it being sacred none would offer violence to it.

{and let us shut the doors of temple} This he would do, 1. to bring disgrace upon Nehemiah by a causeless fear. 2. to draw him from his servants and others that might guard him from danger. 3. To get the more power over him, and do him the greater mischief; for having him alone fast shut up, they might bind him, or slay him, or do what else they pleased unto him.

{for they will come to slay thee} He renders this reason to make pretense of the good he intended to Nehemiah, namely the preservation of his life.

{Yea, in the night will they come to slay thee} This he adds to prevent what might have been said of the guard that Nehemiah had, and of that love that the people bore him, which would be sufficient to protect him against all his enemies’ attempts. But in the nighttime most use to sleep; and then his enemies would come when none should suspect them.

V. 11. {And I said, Should such a man as I flee?} He says not this as careless of his own safety; but 1. in confidence of God’s protection. 2. in testimony of the care he had of the people; he had rather venture his life than leave them. 3. in regard of his own credit, and of his profession, that neither of them might be tainted with the reproach of fearfulness.

{and who is there that being as I am} This may have relation to that place he had at the king’s court, to that favor that the king bore him, to that government over the Jews which the king had committed to him, to that profession that he had made of seeking their good, and to that work which he had begun amongst them.

{would go into the temple to save his life} Hereby he shows that the good of his people and the honor of his profession were dearer unto him than his life.

{I will not go in} It becomes men resolutely to forbear what they see unmeet to be done.

V. 12. {And lo, I perceived that God had not sent him} The very matter of the temptation might make him perceive as much: for it savored nothing at all of divine counsel. Besides, the event did further demonstrate as much: for none of the things which Shemaiah pretended fell out.

{but that he pronounced this prophecy against me} His word is called a prophecy, because he pretended himself to be a prophet, and that that which he delivered was from the Lord. And Nehemiah says it was against him, because it tended to his dishonor, yea and to his danger.

{for Tobiah and Sanballat had hired him} Enemies can be at charge to corrupt men against God’s faithful servants: and hypocrites may easily by hire be corrupted.

V. 13. {Therefore was he hired that I should be afraid} This was the end of all the former fair pretenses, so to affright Nehemiah as he might desist from his good courses.

{and do so} As they would have me.

{and sin} Fear makes men sin, by omitting duty, and by committing unseemly things.

{and that they might have matter for an evil report} Saints’ failings will soon be divulged, and make others speak evil of them: and this do their enemies aim at.

{that they might reproach me} As a base, fearful coward, unworthy to have the charge of a people committed to my trust.

V. 14. {My God think thou upon Tobiah and Sanballat} He desired God to think upon himself, ch. 5:19: here, to think upon his enemies; but upon the one in love and mercy, upon the other in just revenge.

{according to these their works} i.e. to deal with them answerably, even to execute vengeance upon them. See ch. 4:4–5, 2 Tim. 4:15.

{and on the prophetess Noadiah} Noadiah was the name of a man, Ezra 8:33: but here, of a woman. Women of old would take upon them to be prophetesses, Ezek. 13:17–18. This woman conspired with Shemaiah, that Nehemiah might be the more deceived.

{and the rest of the prophets} There were many that were hired, and conspired to disgrace Nehemiah. They are called prophets, because they pretended themselves to be such.

{that would have put me in fear} See the mischief that might have followed thereupon, v. 13.

V. 15. {So the wall was finished} This implies more than what is noted v. 1, even the setting up the doors, that was then done. See ch. 3:3. All the enemies could do could not hinder that work.

{in the twenty and fifth day of the month Elul} Elul was their sixth month, beginning about the eleventh of our August. The root from whence this word comes signifies nothing; and it is supposed that this name was given to this month, because the corn being then reaped nothing remained upon the ground.

{in fifty and two days} This was a very short space to dispatch so great a work in in such troublesome times, there being so many plots and practices of enemies to hinder the same. Daniel foretold that the wall should be built in troublous times, Dan. 9:25. But there may be many good reasons rendered of this speedy finishing it: as 1. the multitude of people that set their hands to the work. 2. their dividing of the same, so as many parts of the wall were in building at once. 3. their great willingness and cheerfulness. 4. the helps that they had of the old wall, whereof the foundation was yet abiding, and many parts not beaten down. 5. the care of Nehemiah and other governors to stir them up. 6. above all, God’s more than ordinary blessing and helping of them in this extremity. These things duly weighed, we may well understand these fifty and two days of the whole time of building the wall, even from the first day that they set upon that work to the last, and not restrain it, as some do, to that time when Sanballat and others began secretly and cunningly with fair pretenses to hinder them, v. 2, etc.

V. 16. {And it came to pass that when all our enemies, etc.} See ch. 4:1.

{and all the heathen that were about us, saw these things} Some of them might come to the city, and see what was done with their own eyes: others might have so certain intelligence thereof, as it was to them as sure as if they had seen it.

{they were much cast down in their own eyes} Their own judgments convinced them of their folly in opposing the Jews, and they well discerned how they were disappointed in all their designs, and so cast down from their hopes.

{for they perceived that this work was wrought of our God} The courage of the governors, the diligence of those that labored in the work, and the more than ordinary success which they had did plainly demonstrate that the hand of God was therein.

V. 17. {Moreover in those days the nobles of Judah} See ch. 2:16.

{Sent many letters unto Tobiah} Heb. multiplied letters passing to Tobiah. These certainly were such as had married strange wives, and had been infected with the customs of the heathen, and held too much correspondency with the enemies of the church.

{and the letters of Tobiah came unto them} By this means as the affairs of the people of God were made known to their enemies, so many professors were put on to seek the ruin of the church.

V. 18. {For there were many in Judah sworn unto him} Heb. lords of an oath to him. They bound themselves by oath to prosecute his designs.

{because he was the son in law of Shechaniah the son of Arah} Tobiah had married Shechaniah’s daughter. Arah is mentioned Ezra 2:5.

{and his son Johanan had taken the daughter of Meshullam the son of Berechiah} Johanan son of Tobiah married the daughter of Meshullam. This Meshullam was one that helped to build the wall, ch. 3:4. So that here we see the mischief of intermarriages with heathen, and withal the hypocrisy of many who made a fair show before men.

V. 19. {Also they reported his good deeds before me} This is not to be taken simply, as if his deeds were good; but of their account of them. And they reported them as good deeds, that Nehemiah might also think well of him.

{and uttered my words to him} i.e. Nehemiah’s directions about keeping the people to work, and yet standing upon their defense; and the encouragement which he gave the people, ch. 4:14, etc., and also his resolute speeches, v. 11.

{and Tobiah sent letters to put me in fear} This may have reference to v. 5.

CHAPTER 7

Verse 1. {Now it came to pass} Here is set down Nehemiah’s care of well using that fence which he had made for the city.

{when the [wall] was built} Fully finished, as ch. 6:15.

{and I had set up the doors} Hung them upon their hinges, and added locks and bars thereto, ch. 3:3.

{and the porters} See 1 Chr. 26:1, etc.

{and the singers} See 1 Chr. 25, etc.

{and the Levites} Such as attended the priests. See 1 Chr. 23:4.

{were appointed} To serve in the house of God according to those several orders whereinto David had distributed them.

V. 2. {That I gave my brother Hanani} This was he that brought Nehemiah first word of the desolation of Jerusalem, ch. 1:2.

{and Hananiah the ruler of the palace} Some take palace to signify a castle. This sets out Hananiah’s particular employment or office. The ruler of a place is taken to be one next him that is the chief governor, and who has a command under him.

{Charge over Jerusalem} This was a more general office, and committed to both those named before.

{for he was a faithful man} One that was just, and every way conscionable in the trust committed to him.

{and feared God} This is the ground of all duty. See ch. 5:15.

{Above many} This is a great amplification of that grace that was in him. He excelled others therein.

V. 3. {And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot} Till the sun begin to shine. For by that time all sorts of people would be up: so as if enemies came in, they might soon be descried and resisted.

{and while they stand by, let them shut the doors, and bar them} The first clause has reference to such as had the charge of the city, the second, to the porters, who were to shut the doors, and bar them. Thus the meaning is, that they who had the charge of the city should see the inferior officers make all safe, and not being absent themselves about other matters leave that care to the under-officers only. Others thus expound the words, while they stand by, namely, the porters, shut the doors, and see that they be well barred.

{and appoint} The word is of the singular number, and to be applied to either of them, as his course should be to watch, and oversee the rest.

{Watches of the inhabitants of Jerusalem} The benefit of watching redounded to the inhabitants; therefore good reason that that care should lie upon them.

{every one in his watch} In the place appointed him to watch in.

{and every one to be over against his house} Thus would they be more diligent and careful.

V. 4. {Now the city was large and great} Heb. broad in spaces, and great. This is here set down to show the necessity of keeping order in their watches: otherwise many parts of the city would be without guard, so as the enemy might unawares enter among them.

{but the people were few therein} The fewer there were, the more care must be taken of ordering their courses.

{and the houses were not builded} Some fair houses were built before the temple was finished, Hag. 1:4, but they were few in comparison of the multitude that were built therein before the captivity. The greater sort desired to be in the country, where they might receive the fruit of their lands, ch. 11:1–2.

V. 5. {And my God put into my heart} Good motions, useful and profitable for the church, arise from God’s Spirit in men.

{to gather together the nobles, and the rulers, and the people} See ch. 2:16 and 4:19.

{that they might be reckoned by genealogy} That so it might be known who appertained to the city, and whose calling lay therein; and whose inheritances lay in the country.

{and I found a register of the genealogy} Genealogies of old were put into records, and laid up in public places. See 1 Chr. 4:33.

{of them which came up at the first} Namely, with Zerubbabel.

{and found written therein} As follows in the next verses.

V. 6. {These are the children, etc.} From this place to the end of the chapter is set down the same genealogy for substance that was made in Zerubbabel’s time, yet here it is applied to the persons that were living and remained in the land of Judah in Nehemiah’s time. And this is the reason of the differences betwixt them. See on Ezra 2:1.

CHAPTER 8

Verse 1. {And all the people gathered themselves together as one man} See Ezra 3:1. The close of the former chapter and the beginning of this are so like to the things noted Ezra 2:70 and 3:1, as many refer the following history to the time of Zerubbabel. But the similitude of circumstances is no sufficient ground to confound the stories. The frequent mention of Ezra here, who was not come to Jerusalem at that time, (besides sundry other circumstances) plainly demonstrate that this history is set down in his due time and order.

{into the street that was before the water gate} See ch. 3:26. A street is an open place under the sky. It was taken Ezra 10:9 for the court of the people. It may also be here taken for that part of the court which was near the water-gate: some take it for that open spacious place that was without the gate: but the former opinion is the more probable.

{and they spake} Namely, Nehemiah and other pious governors; who assembled the people together.

{unto Ezra the scribe} See Ezra 7:6.

{to bring the book of the law of Moses which the Lord had commanded to Israel} That law which God had commanded Moses to deliver unto the people, was written, and preserved, and there were many copies thereof. There was also an express charge given that at solemn meetings it should be read before all Israel, Deut. 31:11.

V. 2. {And Ezra the priest brought the law} The book wherein the law was written, v. 1.

{before the congregation both of men and women} God has given to both sexes reasonable souls, and made them joint-heirs of the grace of life, 1 Pet. 3:7. So as in God there is neither male nor female, Gal. 3:28. Therefore the means of salvation ought to be in common afforded to both.

{and all that could hear with understanding} Heb. that understood in hearing. i.e. such as had attained to years of discretion.

{upon the first day of the seventh month} In every month the first day was festival, called the new moon, 2 Kings 4:23, 1 Chr. 23:31, but the first day of the seventh month was the more solemn, because in it there was a memorial of blowing of trumpets, and an holy convocation, Lev. 23:24. See 1 Kings 8:2.

V. 3. {And he read therein} It was the custom of the Jews to have the law read in their public places of meeting, Acts 13:15, 27 and 15:21.

{before the street that was before the water gate} See v. 1.

{from the morning until mid-day} Heb. from the light. This has reference to reading and expounding the law, and to blessing the Lord, even to all those duties of piety mentioned v. 6, 7, 8. They spent above five or six hours in those holy duties.

{before the men and the women, and those that could understand} See v. 2.

{and the ears of all the people were attentive unto the book of the law} To that which was read out of the book. This diligent attention was a means of holy affections and devotion, v. 6.

V. 4. {And Ezra the scribe stood upon a pulpit of wood} Heb. tower of wood. The seat wherein he stood was higher than other seats, and made round like a tower. Such ordinarily are the pulpits wherein our preachers exercise their ministerial function.

{which they had made for the purpose} For that use, that he might be the better seen and heard.

{And beside him stood Mattithiah, etc.} Here are thirteen set down, who were heads of the families of the Levites, and taken to be priests. They stood by Ezra to be witnesses of the truth of what he delivered, and to move the people the better to entertain it. Thus the apostle oft joined others with himself in the epistles which he wrote to the churches, Gal. 1:2, Phil. 1:1, Col. 1:1, 1 Thess. 1:1. Of these thirteen there were six on his right hand, and seven on his left; he being reckoned with the first six, both sides were equal.

V. 5. {And Ezra opened the book} To show that what he meant to deliver unto them, should be the law of God. So Christ, Luke 4:17.

{in the sight} Heb. eyes.

{of all the people} That congregation mentioned v. 2.

{for he was above all the people} He was in the pulpit which was higher than they, v. 4.

{and when he opened it, all the people stood up} Hereby they testified their reverent respect to God’s ordinance. So 1 Kings 8:14.

V. 6. {And Ezra blessed the Lord the great God} Under this word blessed is comprised both the prayer that he made for a blessing before he began, and also his praising of God after he had done. This epithet great is attributed to God in regard of the infiniteness of his essence, and also of his sovereignty, majesty, power, wisdom, and other properties.

{and all the people answered, Amen, Amen} Amen testified their assent to that which was said; and the doubling of it, their heartiness, fervency and zeal, Ps. 41:13 and 72:19 and 89:53. See 1 Chr. 16:36.

{with lifting up their hands} By this outward rite they testified a kind of cheerfulness in what they did, (for men in rejoicing use to lift up their hands) and withal they showed that what they did, they did to God, who is on high; and did all as in his presence, Gen. 14:22.

{and they bowed their heads} This was a testimony of the lowliness of their hearts; and as an ordinary external rite in worshipping God, Exod. 34:8, 2 Chr. 29:20.

{and worshipped the Lord} This is added to show the end of bowing their head. What they outwardly made show of, they inwardly performed. So Gen. 24:26, 48, Exod. 4:31, 1 Chr. 29:20.

{with their faces to the ground} This is an amplification of their humbling themselves before God. See 2 Chr. 7:3 and 20:18.

V. 7. {Also Jeshua, etc.} Here are as many that were in several places distant from Ezra as there were standing by him on each hand, v. 4. They are thirteen, set down distinctly by their names.

{and the Levites} Some so distinguish those former thirteen, v. 4, from the Levites, as they account them priests; q.d. such priests, and the Levites. Others insert this distinguishing particle, other; q.d. and other Levites.

{caused the people to understand the law} There being a very great congregation now assembled, the priests and the Levites were some in one place, and some in another; and so instructed the people as they made them to understand the meaning of the law.

{and the people stood in their place} They did abide there where the ministers instructed them, each company by itself, and thus observed good order. They did not confusedly run up and down, one to hear this man, and another that.

V. 8. {So they read in the book} There were many copies of the law, which were called books; and each of the ministers had one, and read in it.

{in the law of God} This is added to show what book is meant.

{Distinctly} When men speak so fast as people cannot distinguish their words, they read not distinctly.

{and gave the sense} i.e. of the law. They expounded it, and plainly made known the mind of God therein.

{and caused them to understand} See v. 7.

{the reading} That which was read.

V. 9. {And Nehemiah, which was the Tirshatha} See Ezra 2:63.

{and Ezra the priest the scribe} See Ezra 7:6, 11.

{and the Levites that taught the people} Such as are mentioned v. 7.

{Said unto all the people} Some to some of them, others to others.

{this day is holy unto the Lord our God} Is consecrated for a festival day, and a day of rejoicing. See v. 2. Every thing must be done in its season, Eccles. 3:3.

{Mourn not, nor weep} Neither be inwardly troubled in your souls, nor testify grief of heart by weeping.

{for all the people wept when they heard the words of the law} The law foretold what sins Israel would commit, and what judgments God would inflict thereupon, Deut. 4:25, etc. and 30:15, etc., and this made the people mourn and weep: for their consciences told them that they were guilty of such sins, and had deserved such judgments. On such a ground was Josiah troubled, 2 Kings 22:11, 19.

V. 10. {Then he said unto them, Go your way} This was a friendly dismission of them, after they had tarried long hearing of the word of God, and after he had declared unto them what was meet to be done both for the present and for the future.

{eat the fat, and drink the sweet} This is a proverbial speech, whereby is granted a liberty of eating the best meat, and drinking the choicest wine. Beasts and fowls that are fat are counted the best food, Ezek. 34:3, 1 Sam. 28:24, 1 Kings 1:9, Isa. 25:6. So sweet wine is counted the most delicate drink, Amos 9:13. This is a description of feasting.

{and send portions unto them for whom nothing is prepared} God’s people of old at their feast, sent some of their cheer to others, either of courtesy, or charity; to their friends and neighbors, though not poor, as a matter of courtesy; to the poor, as a matter of charity. This distinction is inferred in that statute of feasting, Esth. 9:22, sending portions one to another, and gifts to the poor. Both kinds of portions may be here meant. See Deut. 16:11, 14.

{for this day is holy unto our Lord: neither be ye sorry} See v. 9.

{for the joy of the Lord is your strength} The evidences of God’s gracious favor to you, wherein you have cause much to rejoice, are a great ground of encouragement and of strong confidence, so as you may safely rest thereupon, and not be unduly troubled.

V. 11. {So the Levites} Such as assisted Ezra, and other priests, v. 4, 7.

{Stilled all the people} It seems the people were not only grieved in their spirits, and thereupon wept, but also made lamentations; in which respect there was some sensible disturbance amongst them: but by the foresaid consolations and directions they were both inwardly quieted in their spirits, and moved also outwardly to forbear all mournful expressions.

{Saying, Hold your peace} This has relation to the expressions of their grief. So Exod. 14:14.

{for the day is holy; neither be ye grieved} See v. 9. It seems they were deeply pierced in their souls, seeing they are so oft admonished to forbear grieving, as v. 9, 10.

V. 10. {And all the people went their way to eat, and to drink, and to send portions} All this was according to the direction v. 10.

{and to make great mirth} i.e. To do what they did cheerfully, to use all lawful expressions of rejoicing, and to render much praise unto the Lord.

{because they had understood the words that were declared unto them} The law which was read, did not only denounce judgments against their transgression, but also promised grace, mercy and blessing to such as repented, and set themselves in truth to serve God, Deut. 4:29, etc. Their distinct understanding of this made them more to rejoice than all their good cheer.

V. 13. {And on the second day} When the feast was ended. For the feast of trumpets lasted but one day, Num. 29:1.

{were gathered together the chief of the fathers of all the people} Such as had rule and authority over others throughout the whole land, and such as were heads of families.

{the priests and the Levites} Such among these as were also heads and governors.

{unto Ezra the scribe, even to understand the words of the law} Or, that they might instruct in the words of the law. The former reading shows that they themselves desired to be informed in sundry points, whereof they were ignorant. For by reason of the Jews’ long continuance in captivity they might be ignorant of sundry law-cases. The other reading shows that they desired to be informed how they might resolve the people’s doubts, or what remained for them and the people to do which had not been yet done.

V. 14. {And they found written in the law} That which follows was one point which had not been done as it should.

{which the Lord had commanded by Moses} Heb. by the hand of Moses. See 1 Kings 8:53.

{that the children of Israel should dwell in booths} Lev. 23:34, Deut. 16:13. Booths were cabins made of boughs, whereinto people might go, and lie and sleep.

{in the feast of the seventh month} This month began about the eleventh of our September. And this feast began on the fifteenth day of this month: so as there was a fortnight betwixt the former feast, v. 10, 12, and this.

V. 15. {And that they should publish and proclaim} It was enjoined by the law that every feast should be publicly proclaimed, for the better preparation thereto, and greater solemnity thereof, Lev. 23:4, Num. 10:10, Ps. 81:3.

{in all their cities, and in Jerusalem, saying} Notice was to be given throughout the whole land, because from every part they were to appear before the Lord, Deut. 16:16.

{go forth unto the mount} Where all manner of trees grow.

{and fetch olive-branches, and pine branches, and myrtle-branches, and palm-branches} The branches of these trees were thick, and the leaves broad, and they had a fragrant savor, and in that respect fit to make booths of.

{and branches of thick trees} This is added to show that they were not tied simply and only to those trees, but had liberty to take what other trees were fit for their purpose. In the law mention is also made of willows of the brook, and other goodly trees, Lev. 23:40.

{to make booths, as it is written} See v. 14.

V. 16. {So the people went forth, and brought them, and made themselves booths} This shows the readiness of the people to put that which was enjoined them in execution.

{every one upon the roof of his house} Their houses had for the most part flat roofs, and those leaded or plastered, so as they might walk upon them, and set tents or booths upon them, Deut. 22:8, 2 Sam. 11:2, Jer. 19:13 and 32:29, Mark 2:4.

{and in their courts} These being distinguished from the courts of the house of God, were such as belonged to their own houses, namely the houses of Jerusalem.

{and in the courts of the house of God} The courts where the people were wont to stand when they came to appear before the Lord.

{and in the street of the water gate} See v. 1.

{and in the street of the gate of Ephraim} See ch. 3:32 and 12:39. By these two synecdochically are meant every street, from one end of the city to the other.

V. 17. {And all the congregation of them that were come again out of the captivity} From their first coming, Ezra 2:1, till this time.

{made booths} Some in one place, some in another, as v. 16.

{and sat under the booths} To eat their meat and take their rest; and that for the space of seven days, while that feast continued.

{for since the days of Jeshua the son of Nun} Or, Joshua. This was that valiant conqueror who succeeded Moses in the government, vanquished the Canaanites, and settled the people in Canaan, Josh. 1:1.

{unto that day} i.e. that very time when this feast was solemnized.

{had not the children of Israel done so} This is not so to be taken as if the Israelites had not in all that time observed this feast; for they kept it Ezra 3:4, 1 Kings 8:65, and sundry other times: but it is to be taken of the extraordinary manner of keeping it. For 1. though at other times all the males might assemble at Jerusalem, and observe the seven days of this feast, offering the particular sacrifices enjoined every day, yet we do not read that they made such booths. Neither 2. do we read of so great devotion as these here did manifest. The law required that only the first and the last day of the feast should be an holy convocation, Lev. 23:35–36, and though on other days they were to offer sacrifices, yet they might also do the works of their several callings: but these every day gave themselves to reading and hearing the law of God, v. 18.

{and there was very great gladness} See 2 Chr. 30:21, 23.

V. 18. {Also day by day, from the first day unto the last day} See v. 17.

{he read in the book of the law of God} See v. 1, 3. Such was Ezra’s holy zeal as he did that on every day of the feast which he was bound unto only on the first and last days.

{and they kept the feast seven days} As Ezra was willing to preach, so the people were ready to hear every day; besides the sacrifices which they did on every of those seven days offer up, Num. 29:2, etc.

{and on the eighth day was a solemn assembly} Heb. a restraint. Namely, from all servile works. As they kept the first day like a Sabbath-day, so they also ended the feast. This eighth day was beyond the seven days of the feast, yet by law enjoined. On this day they used means for obtaining pardon of all their sins and failings, and also craved a blessing upon what they had done, and upon their after good proceedings.

{according unto the manner} Which God’s word had enjoined, Lev. 23:39, and God’s people had from time to time observed. Of the end of keeping this feast see Lev. 23:42–43.

CHAPTER 9

Verse 1. {Now in the twenty and fourth day of this month} This was the next but one after the feast of tabernacles was ended. For it began the fifteenth day, and lasted seven days. And on the eighth day, which was the two and twentieth of the month, was an holy convocation; and it was reputed to belong to that feast. On the three and twentieth the Israelites forbore to go to the assembly: it was a day of cessation. Now on the four and twentieth they again assembled together.

{the children of Israel were assembled with fasting} This shows that this was a day of humiliation. And by that which follows we may gather that they had not yet performed what they had solemnly covenanted, Ezra 10:3, etc. By hearing the law expounded, ch. 8:8, they came distinctly to understand how great a sin their taking and living with strange wives was, and what judgments they lay liable unto by reason thereof: and being deeply pricked in their hearts for the same, they humbled themselves before God, and testified as much by fasting. See 2 Chr. 20:3.

{and with sackclothes} See 1 Kings 21:27, 2 Kings 19:1.

{and earth upon them} By this rite they acknowledged themselves to be more worthy to be under the earth than above it, 2 Sam. 2:2. To like purpose they put ashes on their heads, 2 Sam. 13:19, 1 Kings 20:38. See on Esth. 4:1.

V. 2. {And the seed of Israel} Such as were truly Israelites, descending from Jacob, that was also called Israel, Gen. 32:28. They are commonly called children of Israel, and Israelites, Gen. 32:32, Exod. 1:9, Josh. 3:17.

{separated themselves from all strangers} Heb. strange children. Or, children of a stranger. Thus it may comprise under it both strange wives and the children born of them, and also such strangers as had mixed themselves with them, and dwelt among them. See ch. 13:3.

{and stood} This implies a readiness to do their duty, and also a reverent manner of doing it, 1 Kings 8:14, 55, Luke 18:11.

{and confessed their sins} See Ezra 10:1.

{and the iniquities of their fathers} Fathers are here put not only for immediate parents, but also for more remote ancestors. When men continue in their predecessors’ sins, those sins are exceedingly aggravated; and therefore there is cause for such to acknowledge their fathers’ sins. See ch. 1:6, Ezra 9:7, Dan. 9:8.

V. 3. {And they stood up in their place} Some apply this to the people, q.d. The people standing up in their place, the ministers read. Others apply it to the ministers, as if there were several pulpits or scaffolds prepared, whereon they stood. In this latter reading something must be understood to express the persons here meant, as the Levites, ministers, or the like.

{and read in the book of the law of the Lord their God} See ch. 8:8.

{one fourth part of the day} Their day consisted of twelve hours, John 11:9. The first fourth part was from six to nine, when the morning-sacrifice was offered up. The second was from nine to twelve; and this is that fourth part which they spent in reading and expounding the law.

{and another fourth part} This was the third fourth part of the day, which lasted from twelve to three: and at three was their evening-sacrifice. Thus from the morning to the evening-sacrifice they continued the extraordinary duties here set down.

{they confessed} Their own, the people’s, and their fathers’ sins. Herein they were very large.

{and worshipped the Lord their God} After they had made confession of sin, they prayed to God for pardon of sin, and for all needful blessings, and praised him for all his mercies. These two, prayer and praise, are the principal parts of God’s worship.

V. 4. {Then stood up} Here begins a particular exemplification of that which was said in general, v. 3. In the Hebrew the word is of the singular number, he stood up, but it is used here for the plural, and has an emphasis, implying that every one of the persons following stood up on his own distinct place.

{upon the stairs of the Levites} Or, scaffold. Hereby is meant a place higher than the people, such an one is called a pulpit, ch. 8:4. It is called the scaffold of the Levites, because it was prepared for them.

{Jeshua} Here are eight named, who stood in eight several places. Four of these are mentioned ch. 8:7. And Jeshua, Bani, Sherebiah, Hodijah. And it is probable that the eight here were the very same that are set down v. 5. Five of them carry the very same names, but three have different names. Bunni is supposed to be called also Hashabnia; the second Bani, Hodijah; and Chenani, Pethahiah.

{and cried with a loud voice unto the Lord their God} i.e. both with fervency of spirit and extension of voice. Indeed sometimes this metaphor cry signifies only an earnest prayer of the heart, Exod. 14:15, 1 Kings 22:32. Sometimes it is also applied to both, heart and voice, as 2 Sam. 19:4, Matt. 27:46, John 11:43, Acts 7:60, and here.

V. 5. {Then the Levites} Some of these might be priests; for the title Levites is oft given also to priests, because they came all from Levi.

{Jeshua, etc.} See v. 4. Jeshua and Kadmiel might be the father and son set down ch. 12:24.

{stand up} This is spoken to the people, who are said to stand up, v. 3. But this phrase here implies a quickening of their spirits to the duty required.

{and bless the Lord} See 1 Chr. 29:20.

{your God} See 1 Kings 8:61.

{for ever and ever} See 1 Chr. 16:36 and 29:10.

{and blessed be thy glorious name} This is an apostrophe, whereby he that spoke turned his speech from the people to God. See 1 Chr. 29:13.

{which is exalted above all blessing and praise} i.e. God’s glorious name is so excellent as no blessing and praise answerable to the excellency thereof can be given him.

V. 6. {Thou} The Septuagint prefix before this prayer these words, And Ezra said. The vulgar Latin have the same words in the beginning of v. 7. In the Hebrew we find no such clause. But many translators and expositors are of opinion that this prayer was uttered by Ezra. The eight Levites before mentioned might have their several companies, before whom they prayed, and read and expounded the law. The heads and governors and other chief men of Judah might be in one company in the court of the Lord’s house, and Ezra made the prayer following before them: for all that great congregation could not hear one man together at once. In this prayer are six observable points; 1. A description of God, v. 6. 2. An enumeration of God’s mercies, from v. 7 to 16. 3. A confession of sins, from v. 16 to 27. 4. A declaration of God’s just judgments, from v. 27 to 32. 5. A supplication for mercy, from v. 32 to 38. 6. A solemn binding of themselves to God by covenant, verse 38.

{even thou art Lord alone} In this verse the greatness of God is set forth generally in relation to all creatures. The particle alone is exclusive, and shows that what is here ascribed to God, is so proper to him as it can be applied to no other.

{thou hast made heaven} Gen. 1:1.

{the heaven of heavens} See 1 Kings 8:27.

{with all their host} Under the host of heaven the angels, that in the highest heavens attend God, and are ready to execute his will, are comprised, 1 Kings 22:19, and also the sun, moon and stars, which are under his command, and oft execute his vengeance, Judg. 5:20. See 2 Kings 17:16 and 23:5.

{the earth, and all things that are therein} As men, beasts, fowls, creeping things.

{the seas, and all that is therein} All manner of fishes and other creatures that live in the waters. Under these three kinds all manner of creatures are comprehended.

{and thou preservest them all} As the former words set forth God’s power in creating all things, so these his providence over them, by which he still works, John 5:17.

{and the host of heaven worshippeth thee} This most properly appertains to the angels and other spirits in heaven; but it may also be extended to the stars, and so to other creatures below them, because they observing that order which God has appointed them they do after their kind worship God.

V. 7. {Thou art the Lord the God} This phrase carries much emphasis, and is applied to God by way of excellency, and excludes all others from that dignity, 1 Kings 18:39. Here is set forth the free grace and great goodness of God to Israel in special, by a particular enumeration of his manifold mercies to their fathers, especially while they were in the wilderness.

{who didst chuse Abram} Gen. 11:31 and 12:1. Abram was that patriarch by whom the Israelites came to be a peculiar people distinct from others. This word choose sets out the freeness of God’s grace towards him, Deut. 7:6–7 and 10:15.

{and broughtest him forth out of Ur of the Chaldees} Gen. 11:28, 31 and 12:1 and 15:7. Here Abram’s progenitors and kindred lived, Acts 7:3. It was an idolatrous place; so as the Lord brought him from that temptation, that he might worship and serve him alone. This was his first mercy.

{and gavest him the name of Abraham} See Gen. 17:5.

V. 8. {And foundest his heart faithful before thee} This has especial relation to Gen. 15:6. That which God found in Abraham he first gave him.

{and madest a covenant with him} Gen. 17:7–8.

{To give the land of the Canaanites, etc.} Here are six distinct nations set down, 1 Canaanites, 2 Hittites, 3 Amorites, 4 Perizzites, 5 Jebusites, 6 Girgashites; under which are comprised all the rest whose land was promised and given to the children of Israel. To these are added the Hivites, Deut. 7:1, where they are called seven nations. There are others added Gen. 15:19–21.

{to give it, I say, to his seed} For it was more than four hundred years after the promise before those nations were vanquished, Gen. 15:13, Acts 7:6.

{and hast performed thy words} All the promises that God made were fully accomplished, Josh. 21:43–45 and 23:14.

{for thou art righteous} An especial part of God’s righteousness is manifested in keeping his word and performing his promises.

V. 9. {And didst see the affliction of our fathers in Egypt} Exod. 3:7. The special notice which God took of their misery, and his providence in freeing them, is here meant. This is the second mercy here enumerated. See v. 7.

{and heardest their cry by the red sea} Their cry was mixed with much murmuring and bitterness, and yet God was merciful in delivering them, Exod. 14:10, etc.

V. 10. {And shewedst signs and wonders upon Pharaoh} The ten plagues of Egypt, Exod. 7, and 8, and 9, and 10, and 12, are here called signs, because they were visible evidences of God’s displeasure; and wonders, because they were extraordinary, and made such as saw or heard them much to wonder. They are called great miracles, Deut. 29:3.

{and on all his servants} Such especially as attended him and were of his court.

{and on all the people of his land} i.e. All manner of subjects; yea all that dwelt in Egypt, whether free or foreign. God’s wrath against princes oft extends to all that belong unto them, 2 Sam. 24:17.

{for thou knewest that they dealt proudly against them} Evidences of their pride are given Exod. 1:11, 16 and 5:2, 7, 8. The high Lord will not endure the proud, Exod. 18:12, Job 26:12, Ps. 31:23 and 119:21, Prov. 15:25, Isa. 2:12, Jer. 50:31, James 4:6.

{so didst thou get thee a name} i.e. great glory. For God’s judgments set forth the glory of his power and justice, as his blessings do of his mercy and goodness.

{as it is this day} See 1 Kings 3:6 and 8:24, 61.

V. 11. {And thou didst divide the sea before them} i.e. before the Israelites, Exod. 14:21. This was God’s third mercy. See v. 7.

{so that they went through the midst of the sea on the dry land} Exod. 14:22. This much amplified the miracle, that the bottom of the sea should so soon be firm and dry. Therefore frequent mention is made hereof, Exod. 15:19, Ps. 66:6, Heb. 11:29.

{and their persecutors thou threwest into the deeps} This is meant of the Egyptians, that were drowned in the bottom of the sea, Exod. 14:27–28. The same means that preserved God’s people destroyed his enemies.

{as a stone into the mighty waters} This is thus expressed Exod. 15:10, They sank as lead in the mighty waters. Both a stone and lead are heavy, and quickly fall to the bottom of the water: so did the Egyptians.

V. 12. {Moreover thou leddest them in the day by a cloudy pillar} Exod. 13:21. This cloudy pillar was very extraordinary: for while the people abode still, it covered them all over, and sheltered them in the daytime from the parching heat of the sun: but when they were to travel, it gathered up into the fashion of a pillar, and went directly before them, Num. 9:15, etc. This was God’s fourth mercy.

{and in the night by a pillar of fire} They did many times remove from station to station in the nighttime, and then that very pillar was fiery, which in the daytime was cloudy.

{to give them light in the way wherein they should go} The end of that fiery pillar was not to burn or consume, but give light and to direct. This pillar directed them to the very place whither God would have them to go.

V. 13. {Thou camest down also upon mount Sinai} This is spoken of God’s glorious and terrible manifestation of himself at the delivery of the law, Exod. 19:9, 16, 18, 20. And it was the fifth instance of his mercy to the Israelites.

{and spakest with them from heaven} The place from whence God spoke was high, and the people saw no image, Deut. 4:11–12, therefore God is said to speak from heaven.

{and gavest them right judgments and true laws} Heb. laws of truth. This Hebraism is emphatical, and shows that there is no falsehood, no error, no mistake, no imperfection in the laws of God.

{good statutes and commandments} They are all very good in themselves, Rom. 7:12, and the end is good for which God gave them, to wit, to be a means of attaining to life. See 1 Kings 2:3.

V. 14. {And madest known unto them thy holy Sabbath} The Sabbath was instituted at the beginning of the world, but being much neglected and forgotten, God solemnly made it known on mount Sinai, Exod. 20:8, etc., and oft pressed the observation thereof, Exod. 31:14–15, Lev. 23:3.

{and commandedst them precepts, statutes and laws} The former statutes and laws may have reference to the moral law delivered on mount Sinai; these, to the ceremonial and judicial laws.

{by the hand of Moses thy servant} See 1 Kings 8:55–56.

V. 15. {And gavest them bread from heaven for their hunger} This was God’s sixth mercy here reckoned up. This bread was extraordinary; the grain of which it was made not growing out of the earth, but coming down from the clouds. It was that which they called manna, Exod. 16:31. This was the greater blessing, because it was given them when they were in a barren wilderness, and had no means to get bread, Exod. 16:3.

{and broughtest forth water for them out of the rock} This was as great a miracle, and as needful as the former: for they were in a dry wilderness, where were no ponds, rivers, nor springs; but they were ready to die for thirst, Exod. 17:1, etc., 20:2. This was the seventh mercy.

{for their thirst} Both this phrase and the former, for their hunger, show that God’s providence is wisely ordered according to his people’s need, and extends itself to all their needs, Phil. 4:19. The four last mentioned blessings, causing the Israelites to pass through the Red Sea, v. 11, leading them by a cloudy pillar, v. 12, giving them bread from heaven, and water out of the rock, are the more remarkable, because they tended not only to their temporal but also to their spiritual good. For the apostle says That they were all baptized in the cloud and in the sea, 1 Cor. 10:2. By which he gives us to understand that their passing through the Red Sea and abiding under the cloud were such sacraments to them as baptism is to us, and sealed up unto them the same spiritual blessings that baptism seals up unto us. Again, he says of manna and the rock, That they did all eat of the same spiritual meat, and did all drink the same spiritual drink, 1 Cor. 10:3–4, i.e. the same spiritual meat and the same spiritual drink that we do eat and drink in the Lord’s Supper: for by way of exposition he adds, That Rock was Christ.

{and promisedst them that they should go in to possess the land} God made promise of his blessings beforehand, to show that when they fell out they were ordered by his providence. He did it also to try the people’s faith, hope and patience.

{which thou hadst sworn to give them} Heb. which thou hadst lift up thine hand to give them. Because men in swearing lift up their hand, Gen. 14:22, therefore God thus expresses his swearing, Deut. 32:40, Ezek. 36:7. The Lord, to strengthen the faith of his people, bound himself by an oath, Heb. 6:17. Hitherto God’s mercies to Israel are set down.

V. 16. {But they and our fathers} i.e. both the Israelites that came out of Egypt, and other of our ancestors after them. Here begins the confession of sins.

{Dealt proudly} Rebellious and obstinate sinners manifest pride of heart against God himself.

{and hardened their necks} See 2 Kings 17:14.

{and hearkened not to thy commandments} This is the ground of rebellion.

V. 17. {And refused to obey} This implies an obstinacy in their disobedience.

{neither were mindful of thy wonders that thou didst among them} God’s wonders manifest his power, justice, mercy, and other properties after an extraordinary manner: the remembrance of them therefore will make men fear God, and trust in him, according to the kind of wonders: but when men forget them, or mind them not, the use of them is clean lost.

{but hardened their necks} See 2 Kings 17:14.

{and in their rebellion appointed a captain to return to their bondage} This aggravates their rebellion, and manifests their extreme folly. And by this it seems that they put in execution what they incited one another to do, Num. 14:4.

{but thou art a God ready to pardon} Heb. a God of pardon. This Hebraism has great emphasis, and implies that mercy is essential to God, and that in forgiving none is like unto him, Mic. 7:18.

{Gracious} Doing what you do for your own sake.

{and merciful} Pitying such as are in misery, yea such as sin.

{Slow to anger} Forbearing to execute judgment and to manifest wrath, even when men provoke you.

{and of great kindness} Bestowing many great blessings.

{and forsookest them not} Though they forsook God by rebelling against his commandments, yet he withdrew not the evidences of his favor from them. Of man’s forsaking God see 1 Kings 9:9 and 11:13. Of God’s forsaking his people see 2 Kings 21:14. And of God’s not forsaking his people see 1 Kings 6:13 and 8:57.

V. 18. {Yea when they had made them a molten calf} Exod. 32:4.

{and said, This is thy God that brought thee up out of Egypt} In Exod. 32:4 they use the plural number, implying a plurality of gods. Here the singular number is used to show their monstrous impiety, in accounting that calf to be their God, and in ascribing that to it which was wrought by God.

{and had wrought great provocations} This word is translated blasphemy, 2 Kings 19:3. And to ascribe that to an idol which is due to God is plain blasphemy, and cannot but much provoke God’s wrath.

V. 19. {Yet thou in thy manifold mercies} The greatness of man’s sins much amplifies God’s mercies in forgiving them; and the greatness of his mercies moved him to forbear taking vengeance on such as had provoked him.

{Forsookest them not in the wilderness} You did neither destroy them, as they provoked you to do, Exod. 32:10, nor did cast them off from being your people, Ezek. 20:18–19.

{the pillar of the cloud departed not from them by day, to lead them in the way} It continued with them so long as they continued in the wilderness, Exod. 13:22.

{neither the pillar of fire by night, to shew them light, and the way wherein they should go} The same thing was both the pillar of the cloud and the pillar of fire: therefore the one continued as long as the other. And so long as the things themselves continued, so long the use and benefit of them to God’s people continued.

V. 20. {Thou gavest also thy good Spirit} This has reference to God’s putting his Spirit upon the seventy elders, Num. 11. Which multiplying of his Spirit upon so many was an evidence of his good respect to his people.

{to instruct them} This was the end why the Spirit was put upon so many, that the people might have the more to instruct and inform them in the will of God; for it was a Spirit of prophecy, Num. 11:25–27.

{and withheldest not thy manna from their mouth} Manna continued all the time they were in the wilderness, even till they came into Canaan, and had eaten of the corn of the land, Josh. 5:12.

{and gavest them water for their thirst} See v. 15. This water, after it once came out of the rock, ran along like a river through the wilderness, especially in those places whither they traveled, and where they abode, Ps. 78:16, 20 and 105:41. In this respect the rock, i.e. the water that came out of the rock, is said to follow them, 1 Cor. 10:4.

V. 21. {Yea forty years didst thou sustain them in the wilderness} i.e. all the while they continued there, till they came into Canaan, Josh. 5:6. God provided all things needful for them; in which respect he is said to sustain them. This was an emblem and type of God’s good providence over his church all the time it continues in the wilderness of this world.

{so that they lacked nothing} Neither meat, nor drink, nor any other needful thing, Deut. 2:7. Thus did Christ provide for his disciples while they were with him, Luke 22:35.

{their clothes waxed not old} Deut. 8:4. The like is said of their shoes, Deut. 29:5. This was as great a miracle as the former; to keep ordinary things from wearing, as to provide extraordinary means. This miracle about clothes and shoes was this, All the apparel and shoes which they brought out of Egypt with them continued as sound and fresh, and fit for use all the forty years as they were when they first came into the wilderness. But we may not think that a child continued to use the same apparel and the same shoes from his childhood to grown age, and that as his stature increased so his apparel and shoes waxed larger and longer; but when any began to outgrow their apparel and shoes, they laid them aside, and took other fit for their present stature: now, those which they laid aside were as sound and fresh as when they began first to use them; and thus they were fit for others that were of a less stature.

{and their feet swelled not} Deut. 8:4. They traveled much from station to station, and therefore that none of their feet should swell was a great wonder. This particular is synecdochically put for other the like: namely for freedom from all maladies and diseases. It is said, Ps. 105:37, that when they came out of Egypt there was not one feeble person among their tribes: and so they continued all the forty years that they were in the wilderness; none was sick of any disease. Indeed multitudes of them died, and that many times suddenly, as Num. 16:49, but that was not by any natural disease, but by extraordinary judgments. So died all that died in the wilderness. Aaron and Moses died upon God’s special appointment, and not of any disease, Num. 20:24, 28, Deut. 34:5.

V. 22. {Moreover, thou gavest them kingdoms and nations} Though this in a large acception might be extended to all the kingdoms that the Israelites inherited, yet the words following restrain it to the kingdoms that Moses gave them on that side Jordan, Num. 21:21 and 32:33.

{and didst divide them into corners} Some refer them to the Israelites. Then corners must be taken for parts of the world, and divide for distribute: q.d. God did distribute his people into several parts, some into one kingdom, others into another. Others refer that relative them to the enemies. And thus the sense is, That the greater number of them being destroyed, such as remained went, some into one corner, or by-place, whither they could get, others into other places.

{so they possessed the land of Sihon} Num. 21:24–25.

{and the land of the king of Heshbon} Heshbon of old belonged to the Moabites, but was taken from them by the king of the Amorites, and by the Israelites from the Amorites, Num. 21:26.

{and the land of Og king of Bashan} Num. 24:33–35 and 32:33.

V. 23. {Their children also multipliedst thou} Hitherto have been mentioned God’s mercies to his people in the wilderness: now he begins to declare the mercies bestowed upon them after their coming into Canaan, Exod. 32:13.

{as the stars of heaven} This is a proverbial speech setting out an innumerable multitude; like that, as the sand upon the sea-shore, Gen. 22:17 and 32:12, and, as the dust of the earth, Gen. 13:16, 2 Chr. 1:9. It is here used to manifest the accomplishment of God’s promise, Gen. 15:5 and 22:17.

{and broughtest them into the land} i.e. Canaan. This God promised, Gen. 17:8, and this the Israelites inherited, Josh. 14:1.

{concerning which thou hadst promised to their fathers} Abraham, Isaac and Jacob are here especially meant: for none of these did inherit the land, Acts 7:5, etc., yet to every one of these was the promise made, in relation to their seed; to Abraham, Gen. 17:8, to Isaac, Gen. 26:3, to Jacob, Gen. 28:13.

{that they should go in to possess it} As their own inheritance, and that by the gift of the high possessor of the whole world, who had power to distribute every part thereof to whom it pleased him.

V. 24. {So the children went in} The children of those fathers to whom the promise was made, v. 23.

{And possessed the land, etc.} Herein consisted the accomplishment of the promise. This was the means whereby Israel came to possess that land, which otherwise they could not have done.

{the Canaanites} Under these are comprised all the nations mentioned v. 8, and others like unto them.

{and gavest them into their hands} God gave the Israelites power over the Canaanites.

{with their kings} Those who are set down Josh. 12:9, etc.

{and the people of the land} Great and mean, of all sorts.

{that they might do with them as they would} Heb. according to their will. This is not simply to be taken as if their own will might have been a rule unto them: for God gave sundry directions how to carry themselves towards them, Deut. 20:10, etc. But this is spoken in relation to the Canaanites; they were not able to stand against the Israelites, or to give laws to them; but the Israelites utterly vanquished them, and slew or saved whom they pleased.

V. 23. {And they took strong cities} Num. 13:29, Deut. 3:5.

{and a fat land} A land fertile, which abounded with all manner of good fruits, and in this respect by an hyperbole said to flow with milk and honey, Exod. 33:3, Num. 13:28.

{and possessed houses full of all goods} The inhabitants of Canaan were rich, and had had their houses well stored with all manner of commodities; but being slain, their goods were left to the Israelites.

{Wells digged} Or, cisterns. Places fit to hold water. This was a great commodity, especially in those hot countries. The very names which Isaac gave to the wells which his servants dug, or which they found dug, is an evidence of the great commodity which came thereby, Gen. 26:18–19, 21–22.

{Vineyards, and oliveyards} These were places both of great profit and delight. See ch. 5:11.

{and fruit-trees} Heb. trees of food. As apple-trees, pear-trees, plum-trees, and the like.

{in abundance} Not only great men, but almost all sorts enjoyed such grounds. This is a great amplification of the benefit.

{so they did eat, and were filled} This is an evidence of great plenty.

{and became fat} This shows God’s blessing upon their plenty.

{and delighted themselves in thy great goodness} This has respect to that sweetness which they found in their plentiful provision, rather than in a cheerful spirit quickened up to render thanks unto God, whose great goodness was the cause of that plenty they had.

V. 26. {Nevertheless} Here he returns to an aggravation of their sins: for the greater God’s mercies were, the more heinous were their sins.

{they were disobedient, and rebelled against thee} This sin is counted by God as witchcraft and idolatry, 1 Sam. 15:23.

{and cast thy law behind their backs} Men use to cast behind their back things they regard not, Ezek. 23:35. It implies a despising of God’s law.

{and slew thy prophets} 1 Sam. 22:21, 1 Kings 19:10, 2 Chr. 24:22. Murder generally is a heinous sin, and cries for vengeance; much more murder of prophets, who were special messengers sent from God, Matt. 21:35 and 23:37, Acts 7:52, 1 Thess. 2:15.

{which testified against them to turn them to thee} Here he shows the end why God sent prophets, and the benefit which people might have received by them: which is a great aggravation of their cruelty.

{and they wrought great provocations} See v. 18, 2 Kings 23:26.

V. 27. {Therefore thou deliveredst them into the hand of their enemies} This has relation to the time of the judges, Judg. 2:14. Here he begins to show how God punished the Israelites time after time for their transgressions.

{who vexed them} Judg. 2:18 and 10:8.

{and in the time of their trouble, when they cried unto thee} Judg. 3:9, 15 and 4:3 and 6:6 and 10:10.

{thou heardest them from heaven} See 1 Kings 8:32, 2 Chr. 6:21.

{and according to thy manifold mercies} See v. 19.

{thou gavest them saviours} i.e. temporal deliverers, such as the judges were, Judg. 3:9. See 2 Kings 13:5, Obad. 21.

{who saved them out of the hand of their enemies} This shows why they were called saviors.

V. 28. {But after they had rest} i.e. freedom from their enemies, Josh. 14:15, Judg. 3:11, 30 and 5:31.

{they did evil again} Heb. they returned to do evil. This shows their slavish disposition. While the judgment was on them, and they felt the burden and smart thereof, they could confess their sin, and promise amendment; but no sooner was the judgment removed, but like dogs they licked up their vomit again.

{before thee} See 1 Kings 11:6.

{therefore leftest thou them in the hand of their enemies} i.e. God suffered their enemies again to prevail against them, and left them in their hands.

{so that they had the dominion over them} When God once leaves his people, their enemies will soon domineer over them.

{yet when they returned and cried unto thee} For in their troubles they had none to fly unto but God only.

{thou heardest them from heaven} Though they justly deserved that God should no more hear them, yet he took not that advantage to leave them in their misery.

{and many times didst thou deliver them} Even time after time. After they had been once delivered, and again sinned, and fell again into misery, and again cried, God again delivered them, and so again and again, many times.

{according to thy mercies} This was it that moved God; his own pity and compassion, v. 17, 27, Judg. 2:18 and 10:16.

V. 29. {And testifiedst against them} By your prophets you did manifest your dislike of their courses, your displeasure against them, and the judgments which they deserved.

{that thou mightest bring them again unto thy law} This is the proper end of God’s threatenings, to bring men to repentance, Amos 4:12, Jer. 18:7–8.

{yet they dealt proudly} See v. 16.

{and hearkened not to thy commandments} This is an evidence of a proud heart against God.

{but sinned against thy judgments} Judgments are taken either for effects of God’s wrath and punishments of sin, Ezek. 5:8, or for his righteous ordinances and commandments, in which respect they are oft joined with statutes, as Lev. 18:5. The clause following shows that the word here is to be taken in the latter sense.

{which if a man do, he shall live in them} Lev. 18:5. This was the end of God’s commandments for which he gave them at first in man’s innocent estate, when also man had power to keep the same. But mention is made hereof since man’s fall, to show the damage of not keeping God’s commandments, and to humble man the more for the same: yea withal to show that man cannot now be justified and saved by the law, Rom. 10:5, Gal. 3:12.

{and withdrew the shoulder} Heb. they gave a withdrawing shoulder. This metaphor is taken from an horse or ox that will not suffer a collar or yoke to be put upon them.

{and hardened their neck, and would not hear} See 2 Kings 17:14.

V. 30. {Yet many years didst thou forbear them} Heb. protract over them. i.e. put off the execution of judgment which they had deserved.

{and testifiedst against them} See v. 29, 2 Kings 17:13, 2 Chr. 36:15.

{by thy Spirit in thy prophets} Heb. in the hand of thy prophets. Or, in the ministry, 1 Kings 8:53, 56. It was God’s Spirit that spoke in the prophets, 1 Pet. 1:11, 2 Pet. 1:21.

{yet would they not give ear} By the ear men hear; so that not to give ear is to refuse to hear.

{therefore gavest thou them into the hand of the people of the lands} i.e. the lands where the heathen reigned, who were enemies to God and his people. Thus was God at length provoked to give them over to the power of their enemies.

V. 31. {Nevertheless} God suffered not the rod of the wicked forever to lie upon the back of his people, Ps. 125:3.

{for thy great mercies’ sake} See v. 28.

{thou didst not utterly consume them} By suffering enemies wholly to destroy them all, or ever to hold them under their power.

{nor forsake them} Clean cast them off from being your people.

{for thou art a gracious and merciful God} See 2 Chr. 30:9.

V. 32. {Now therefore} Here begins the supplication for mercy.

{our God} This relation is pleaded as a motive to obtain mercy.

{the great, the mighty, and the terrible God, who keepest covenant and mercy} See ch. 5:1.

{let not all the trouble} Heb. wearyings. For the troubles they endured made them weary of bearing them, yea, weary of their lives.

{Seem little before thee} So as you should suffer us to be brought into greater trouble, as if that had not been enough. His intent is, that God would be pleased to put an end to their trouble, and neither suffer them to lie longer therein, nor add more thereto.

{that hath come upon us} Heb. that hath found us. This Hebraism shows that men seek not affliction, but it finds them, yea though they seek to avoid it.

{on our kings, on our princes} Men’s greatness exempts them not from God’s judgments.

{and on our priests, and our prophets} Sacred functions, whether ordinary or extraordinary, procure not an immunity from punishment.

{and on our fathers} He means their ancestors; so as the judgment was not only in their days, but before.

{and on all thy people} It was an universal judgment.

{since the time of the kings of Assyria unto this day} They were properly called kings of Assyria who reigned in Nineveh before Nebuchadnezzar obtained his monarchy. In relation to them the trouble here meant may arise as high as Hezekiah’s time, 2 Kings 18:13, or as high as Pul the king of Assyria’s time, 2 Kings 15:19. But the kings of Babylon were also called kings of Assyria, 2 Chr. 33:11. And in relation to them this has reference to the beginning of Jehoiakim’s reign, 2 Kings 24:1.

V. 33. {Howbeit, thou art just in all that is brought upon us} They who well know God, and duly consider their own wicked courses, will acknowledge the justice of God in the judgments that he inflicts on them, Dan. 9:7.

{for thou hast done right} God’s righteous dealing with men proves him to be just.

{but we have done wickedly} He lays the cause of the fearful judgments that fell on them, upon themselves and their own deserts.

V. 34. {Neither have our kings, our princes, our priests, nor our fathers kept thy law} Such as were punished v. 32 are here said to have sinned. For under these four particulars here mentioned the prophets and people there set down are also comprised.

{nor hearkened unto thy commandments and thy testimonies} See 1 Kings 2:3. They who will not hearken to God’s word, cannot keep it.

{Wherewith thou didst testify against them} See v. 29.

V. 35. {For they have not served thee in their kingdom} i.e. in the kingdom of Judah. This was the reason why God suffered them to be carried into another kingdom, Deut. 28:47, etc., 2 Chr. 12:8.

{and in thy great goodness that thou gavest them} The wickedness of men is much aggravated by God’s goodness. The greater his goodness, the more heinous their wickedness.

{and in the large and fat land which thou gavest before them} See v. 25.

{neither turned they from their wicked works} Impenitency is a great aggravation of sin, and a cause of judgment.

V. 36. {Behold, we are servants this day} Though the kings of Persia suffered the Jews to go out of the land of their captivity, yet they held their jurisdiction over them.

{and for the land that thou gavest unto our fathers} This has relation, as unto the three great patriarchs, to whom that land was first promised, Gen. 12:7 and 26:3 and 28:13, so to Joshua that conquered the land, and the people in his time, Josh. 23:4, etc.

{To eat the fruit thereof, etc.} To be their own inheritance, and to partake of all the commodities thereof.

V. 37. {And it yieldeth much increase unto the kings} The kings of Assyria had a great part of all the fruits that the land of Israel yielded, though the earth were set, planted, sowed, and tilled by the Jews.

{whom thou hast set over us} It is God that gives foreign kings power over his people.

{because of our sins} Sin makes God suffer his people to be servants to others. See v. 35.

{also they have dominion over our bodies} To cause us do what service they think meet.

{and over our cattle} To take and use them.

{at their pleasure} The kings that were over them were tied to no other law than their own will.

{and we are in great distress} See ch. 5:4–5.

V. 38. {And because of all this} i.e. their distress, and the cause thereof, their sin. Both these moved them to crave mercy, and to bind themselves to better obedience for the future.

{We make a sure covenant} Heb. fidelity, or sureness. Though the word covenant be not in the Hebrew, yet it is fitly supplied. Hereby they offer to bind themselves unto God, that they might be kept from starting from their present holy resolution. See Ezra 10:3.

{and write it} That it might remain upon record, to put them oft in mind thereof, and be the greater evidence against them if they failed in their duty.

{and our princes, Levites and priests} Because that which follows of the sealing could not be done by such a multitude as entered into this covenant, these here mentioned stood in the room of all, and did what they did, in all their names.

{Seal unto it} Heb. are at the sealing, or sealed. By reason of this Hebraism some conceive that the princes, Levites and priests were to see the covenant sealed by all; or that the names of all that entered into the covenant should be entered into the public record, and that be sealed up by their princes, Levites and priests.

CHAPTER 10

Verse 1. {Now those that sealed were} Heb. at the sealings. The Hebrew implies that they did not this act by deputies, but were present themselves, and did it in their own persons, but in the name of all the rest, who by oath and execration bound themselves thereto, v. 29. In this chapter two things are set down: 1. the persons that sealed the covenant, to v. 29. 2. the matter of the covenant, from v. 29 to the end.

{Nehemiah the Tirshatha} Or, the governor. See Ezra 2:36.

{the son of Hachaliah} See ch. 1:1.

{and Zidkijah} We nowhere else read of this name.

V. 2. {Seraiah} This cannot be that Seraiah from whom Ezra came, Ezra 7:1, for he was slain, 2 Kings 25:18, 21, but he might be that Seraiah who is said to be ruler of the house of God, ch. 11:11.

{Azariah} This was one of those that assisted Ezra, ch. 1:7.

{Jeremiah} He was one of those priests that accompanied the princes in dedicating the wall, ch. 12:34.

V. 3. {Pashur} Some of his sons entered into a covenant before this, Ezra 10:22.

{Amariah} He also entered into a covenant, Ezra 10:42.

{Malchijah} He was another of those that assisted Ezra, ch. 8:4.

V. 4. {Hattush} See ch. 3:10 and 12:2 and Ezra 8:2.

{Shebaniah} He was one of those who instructed the people, and publicly prayed in their great day of fast, ch. 9:4.

{Malluch} There was another of this name who sealed this covenant, but he was one of the chief of the people, v. 14, 27. One of these was in the number of those that put away their strange wives, if not both, Ezra 10:29, 32. It is probable that this is he that went up with Zerubbabel, ch. 12:2.

V. 5. {Harim} There was also another of this name, namely one of the chief of the people that sealed to this covenant, v. 14, 27.

{Meremoth} This might be he by whose hand the silver, gold, and vessels were weighed, Ezra 8:33.

{Obadiah} He was one that came up with Ezra, Ezra 8:9.

V. 6. {Daniel} See Ezra 8:2.

{Ginnethon} This was he of whom was Meshullam, ch. 12:16, who is set down in the next verse.

{Baruch} He was one of those that repaired the wall, ch. 3:20.

V. 7. {Meshullam} He was among those who assisted Ezra, ch. 8:4.

{Abijah} He was one that went up with Zerubbabel, ch. 12:4.

{Mijamin} He also went up with Zerubbabel, ch. 12:5, and was one of those that put away their strange wives, Ezra 10:25.

V. 8. {Maaziah} He also was one of those that assisted Ezra, ch. 8:4.

{Bilgai} We read nowhere else of this man.

{Shemaiah} This was he that sought to terrify Nehemiah, ch. 6:10.

{these were the priests} Namely chief fathers of the priests, twenty-two in all. These sealed the covenant together with Nehemiah, v. 1.

V. 9. {And the Levites, both Jeshua the son of Azaniah} This was one that instructed the people, ch. 8:7. This particle both has reference to v. 10.

{Binnui, of the sons of Henadad} This was the father of Noadiah, to whom with others the treasure of the temple was committed, Ezra 8:33.

{Kadmiel} Kadmiel was one of those Levites who instructed the people, and prayed for them at their great fast, ch. 9:5.

V. 10. {And their brethren} Such as were Levites, and of the same office with the former.

{Shebaniah} He likewise had a principal hand in solemnizing the fast, ch. 9:5. There was another Levite of this name who also sealed this covenant, v. 12.

{Hodijah} He likewise was one that had a great part in solemnizing the fast, and instructing the people, ch. 8:7 and 9:5.

{Kelita} He was also among those that instructed the people, ch. 8:7, and one of those who put away their strange wives, Ezra 10:23.

{Pelaiah, Hanan} These likewise instructed the people, ch. 8:7.

V. 11. {Micah, Rehob} We read not anywhere else of these men, or names, after the captivity.

{Hashabiah} He came up with Ezra, Ezra 8:10, 24.

V. 12. {Zaccur} He built part of the wall, ch. 3:2, and was an instructor of the people, ch. 8:7.

{Sherebiah} He also came with Ezra, Ezra 8:24 and 9:4.

{Shebaniah} There were three of this name that sealed the covenant; one, a priest, v. 4, two Levites, as here, and v. 10.

V. 13. {Hodijah} There were two of this name that sealed. See v. 10.

{Bani} He also was an instructor of the people, ch. 8:7, and had a part in the fast, ch. 9:5. It may be they were two distinct men.

{Beninu} We read nowhere else of this man. Here are seventeen chief fathers of the Levites that sealed the covenant in the name of all the rest.

V. 14. {The chief of the people} Such chief heads and fathers of them as sealed the covenant hereafter follow; in all, forty-four.

{Parosh} His son repaired part of the wall, ch. 13:25.

{Pahath-Moab} His son also repaired another part, ch. 3:11.

{Elam} His son it was who gave good advice to Ezra, Ezra 10:2.

{Zatthu} There were of his sons that married strange wives, but put them away, Ezra 10:27.

{Bani} This was another than he that is mentioned v. 13. For he was a Levite, but this was one of the chief of the people.

V. 15. {Bunni} There was a Levite of this name ch. 9:4. But this was a prince of the people.

{Azgad} His sons came up with Ezra, Ezra 8:12.

{Bebai} His sons were among those that put away their strange wives, Ezra 10:18.

V. 16. {Adonijah} There is no other mention of this man or name after the captivity.

{Bigvai} One of this name, if not he himself, came up with Zerubbabel, Ezra 2:2, and his sons came up with Ezra, Ezra 8:14.

{Adin} There were also of his sons that came up with Ezra, Ezra 8:6.

V. 17. {Ater} See Ezra 2:16.

{Hizkijah} There is no other mention of this man after the captivity. The great-great-grandfather of Zephaniah was of this name, Zeph. 1:1.

{Azzur} We read not elsewhere of this man.

V. 18. {Hodiah} Though in our translation there be a little difference betwixt this name and that v. 10 and 13, yet in the Hebrew they are all the same. But the men must needs be different persons, for the former were Levites, and this a prince of the people, v. 14.

{Hashum} See Ezra 10:33.

{Bezai} See Ezra 2:17, else we read no other mention of him.

V. 19. {Hariph} His sons came up with Zerubbabel, ch. 7:24.

{Anathoth} We read not of any other man of this name after the captivity; yet it is given to a place both before and after, Josh. 21:18, 1 Kings 2:26, Jer. 1:1, Neh. 11:32.

{Nebai} We read not elsewhere of this man.

V. 20. {Magpiash} Neither do we read of this man elsewhere.

{Meshullam} This man had a part in fortifying the wall, ch. 3:4.

{Hezir} No mention elsewhere is made of this man.

V. 21. {Meshezabeel} He was grandfather to Meshullam, v. 20. See ch. 3:4.

{Zadok} This man also fortified part of the wall, ch. 3:4. There was a scribe of this name, ch. 13:13. He may be this man.

{Jaddua} There was also a priest of this name, ch. 12:11, 22.

V. 22. {Pelatiah} We read not elsewhere of this man after the captivity.

{Hanan} One of the Levites that assisted Ezra was of this name, ch. 8:7. Another is mentioned v. 10, and another, v. 26, even of the same rank with this man.

{Anaiah} One that assisted Ezra, ch. 8:4, was of this name; but this man was of another tribe.

V. 23. {Hoshea} There is no mention made of this name elsewhere after the captivity.

{Hananiah} He had a part in repairing the wall, ch. 3:8, 30. There was also one of this name who was ruler of the palace, ch. 7:2.

{Hashub} He repaired a part of the wall, ch. 3:11, 23.

V. 14. {Hallohesh} His son fortified a part of the wall, ch. 3:12.

{Pileha, Shobek} Of these two there is no mention elsewhere.

V. 25. {Rehum} One of this name, if not this man himself, came up with Zerubbabel, Ezra 2:2.

{Hashabnah} We read not elsewhere of this name; but the son of Hashabniah fortified a part of the wall, Neh. 3:10.

{Maaseiah} This was one of those who was persuaded to dwell at Jerusalem, ch. 11:9.

V. 26. {And Ahijah} We read not of this man or name elsewhere after the captivity.

{Hanan} There was another of this rank so called, v. 22.

{Anan} We read not elsewhere of this man.

V. 27. {Malluch} One of the priests was of this name, v. 4.

{Harim} There was a priest also of this name, v. 5.

{Baanah} This might be he that came up with Zerubbabel, Ezra 2:2. But in that the years betwixt Zerubbabel’s first coming up to Jerusalem and this time were very many, it is supposed that their heirs, or such as survived in their stead, are called by their names, and accounted as their persons.

V. 28. {And the rest of the people} This has reference to the chief of the people, v. 14. Those chief ones sealed the covenant; these other assented thereunto as to an act done in their names.

{the priests} i.e. such as were under those mentioned v. 1–8.

{the Levites, the porters, the singers} See Ezra 2:40–42. These were such as were under those Levites, v. 9–13.

{the Nethinims} See 1 Chr. 9:2. Their office was to do service for the house of the Lord, therefore they use to be joined with Levites.

{and all they that had separated themselves from the people of the lands} This may be taken two ways, either such Jews as had married with the heathen, called the people of the land, but now had separated themselves from those heathen to whom they were so linked; or else for such heathen as had been brought to the knowledge of the Lord, and moved to acknowledge him to be the only true God, and to take him for their God, and thereupon were circumcised. These were called proselytes, and had a right to all God’s ordinances, Exod. 12:48. These also assented unto this covenant.

{unto the law of God} This is it whereunto all that turn from idolatry, paganism, or any other false way, must turn, and will turn, if they be truly converted.

{their wives, their sons, and their daughters} By this instance we see that women, and children who are of understanding, may and must enter into public solemn covenants.

{every one having knowledge, and having understanding} Knowledge of the lawfulness of the thing, and understanding how to take it and use it aright. This excludes infants, idiots, and other ignorant persons from sacred ordinances.

V. 29. {They clave to their brethren} They that are mentioned v. 28 agreed to the covenant which the chief priests, Levites and princes had sealed, and would not start from it.

{their nobles} See ch. 2:16. Under this word they who are called the chief of the people, v. 14, are comprised.

{and entered into a curse} By an imprecation, as Heb. 5:13, they bound themselves to stand to the covenant.

{and into an oath} Thereby they further bound themselves, as 2 Chr. 15:14.

{to walk in God’s law} This ought to be the main substance of every covenant. This is it that will make God’s children readily and willingly to enter into a covenant, to bind themselves thereto by oath and imprecation, and to be conscionable in keeping it.

{which was given by Moses} Heb. by the hand of Moses.

{the servant of God} See 1 Kings 8:53, 56.

{and to observe and do all the commandments of the Lord} It is not enough to know and approve, unless we also do and practice God’s commandments, and those, not some alone, but all.

{our Lord} The former title, translated the Lord, is in Hebrew Jehovah, and proper to God alone. The other, אדנינו Adonenu, our Lord, is oft attributed to other lords and masters, but here meant of Jehovah.

{and his judgments and his statutes} Judgments and statutes joined with commandments set forth all God’s laws, moral, judicial, ceremonial. See 1 Kings 2:3. This was the general matter of their covenant. Particular branches thereof follow.

V. 30. {And that we would not give our daughters unto the people of the land} This is the first branch. By people of the land are meant all that were not of the children of Israel, who only then belonged unto the church. By marrying their daughters to such they exposed them to idolatry and heathenism, and so to the utter perdition of their souls; for wives were to dwell with their husbands.

{nor take their daughters for our sons} Women are sore temptations to draw men away from God; witness Solomon’s wives, 1 Kings 11:4. Therefore these marriages were expressly forbidden, Exod. 34:16, Deut. 7:3.

V. 31. {And if the people of the land} See v. 30.

{Bring ware or any victuals on the Sabbath day to sell} This they used to do, ch. 13:16, and the Jews could not hinder them, because they were under a foreign king. Indeed they might keep them from coming into their city, as Nehemiah did, ch. 13:19, but they could not hinder them from bringing their wares to the city.

{that we would not buy it of them on the Sabbath} This was in their power; they might choose whether they would buy anything of them, yea or no: and this they ought not to do, Exod. 20:10, Lev. 23:3, Deut. 5:12, ch. 13:17, Jer. 17:21.

{or on the holy day} There were certain holy days which the Jews were as strictly to observe as the Sabbath, Exod. 12:16, Lev. 16:29 and 23:21, 35. This is the second branch.

{and that we would leave the seventh year} This was the year of the Lord’s release, Deut. 15:2. In this year their land ought to lie free, and they ought not to receive any of the fruits thereof, but it was to be left to the poor and strangers, Lev. 25:2, etc.

{and the exaction of every debt} Heb. every hand. A debt is a bond that ties a man to pay it. In this year debts were to be remitted unto the poor, and not exacted, Deut. 15:1, etc. This freedom of the seventh year was the third branch of their covenant.

V. 32. {Also we made ordinances for us} A fourth particular branch here follows, about provision for maintaining the services of the temple. Because the house of God had not now such treasures for maintaining the services thereof as of old it had, (for not only kings, princes, commanders in war, and other great and rich men did use on sundry occasions to dedicate much treasure unto it, 1 Chr. 26:26–28, but also all of all sexes did time after time contribute what they could, Mark 12:41–42) here they make special orders to bind themselves not only to perform those things which the law required, but also in this exigency to do something more.

{to charge ourselves yearly with the third part of a shekel} i.e. ten pence of our money. This was over and above that half shekel which the law enjoined to be paid by the poll for every one, Exod. 38:26. For this was an ordinance now made for this time.

{for the service of the house of our God} It was to be laid up in the treasury for the daily use of the temple, as need should require.

V. 33. {For the shew-bread} See 1 Kings 7:48. Here are set down the particular services for which the contribution was given.

{and for the continual meat offering, and for the continual burnt offering} See 1 Kings 3:15. Every day a burnt-offering, meat-offering and drink-offering was to be offered up, Exod. 29:38, 41. And this was called the continual meat-offering and burnt-offering.

{of the Sabbaths} Every Sabbath-day there were offerings, besides the continual burnt-offering, Num. 28:9–10.

{of the new-moons} See 1 Chr. 23:31. These days also had their special offerings, besides the daily burnt-offering, Num. 28:11, 15.

{for the set feasts} There were sundry feasts under the law on which there were solemn offerings, besides the Sabbaths and new-moons; as the Passover, Num. 28:16, 19, the feast of the firstfruits, Num. 28:26–27, the feast of blowing trumpets, Num. 29:1–2, the day of reconciliation, Num. 29:7–8, the feast of tabernacles, in which there were great offerings for seven days together, and that on every day, Num. 29:12, etc.

{and for the holy things} Here are meant other sacred services of the temple besides offerings.

{and for the sin offerings} See 1 Kings 3:15. Such sin-offerings are here meant as were at other times to be offered up than on the forementioned feast-days; and that as occasion was given, time after time.

{to make an atonement for Israel} This was the end of the forementioned sin-offerings. See 1 Chr. 6:49, 2 Chr. 29:24.

{and for all the work of the house of our God} This is a general phrase, and comprises more under it than all the former; as reparations of the house where need should require, as well as services in the house.

V. 34. {And we cast the lots} See 1 Chr. 6:61 and 24:5.

{Among the priests, the Levites, and the people} Some by the people here understand the Nethinims; of whom see 1 Chr. 9:2. But the word people is ordinarily taken for all the Israelites except the Levites. For that that is here set down, there was a division made into three parts: the priests were to provide wood one month, the Levites another, and the people a third.

{for the wood-offering} Wood was continually to burn upon the great altar, Lev. 6:12. Besides, there was fire in other places, for pots and caldrons wherein meat was to be seethed, 2 Chr. 35:13, 1 Sam. 2:15. Therefore very much wood was necessary. But we read not before this of any such provision. It is probable that it was provided out of the common treasury of the temple. But that now failing, they took order among themselves to provide it in courses. It is called the wood-offering, because it was freely given and offered to the house of God, and because the burnt-offerings were consumed therewith. This is the fifth branch of the covenant.

{to bring it into the house of our God} They whose course it was to provide it, brought it to the house of God, there to be piled up: but the Nethinims were to hew it, and make it fit for the altar, and to carry it to the door of the priests’ court. See Josh. 9:27.

{after the houses of our fathers} The care of providing the aforesaid wood was by the several families; one family taking the care upon them at one time, and another at another time.

{at times appointed} For there were seasons for cutting down the wood, and seasons for carrying it.

{Year by year} i.e. in the fit seasons of the year. This shows that this undertaking was not only once, or for a year, but a perpetual task.

{to burn upon the altar of the Lord our God} That so there might always be fire ready for all manner of offerings.

{as it is written in the law} See ch. 8:14. See also Num. 28 and 29, Exod. 23:19, Lev. 19:23.

V. 35. {And to bring the first-fruits of our ground} This was the sixth branch. Under this phrase all manner of corn is comprised; for that grew out of their ground. Of firstfruits see 2 Chr. 31:5.

{and the first-fruits of all fruit of all trees} i.e. such trees as bore fruit fit to be eaten.

{Year by year} This is added to show that they bound themselves to a constant perpetual duty.

{unto the house of the Lord} For the priests and Levites, who attended the services of God’s house.

V. 36. {Also the first-born of our sons} Hereby is meant the price appointed by the law for them, Exod. 13:2, 13.

{and for our cattle} These, if clean, were to be brought to the house of the Lord; if unclean, to be redeemed. Exod. 13:13.

{as it is written in the law} Exod. 13:2, Lev. 23:17.

{and the firstlings of our herds and of our flocks} i.e. both of great and small beasts which were fit for sacrifices, Deut. 12:6.

{to bring to the house of our God} There to be offered up.

{unto the priests} For they were to judge whether they were fit for sacrifices or no, and also to offer them up.

{that minister in the house of our God} This is added both to show a reason why the firstlings were brought to them, and also to put a difference betwixt those priests that at that time attended the service, and those that were abroad in the country. For it was not sufficient to bring such things to the priests while they were in the country, being for that time freed from their service at the temple.

V. 37. {And that we should bring the first-fruits of our dough} This was enjoined Num. 15:20–21, that the priests might make cakes thereof to be offered up.

{and our offerings} Such things as upon any occasion were to be offered unto the Lord.

{and the fruit of all manner of trees} Some apply this in special to vines and olive-trees, because mention was made of all trees, v. 35.

{of wine, and of oil} This is added to show that they were not only to bring the firstfruits of the grapes and olives, as they were plucked from the trees, but also of wine and oil, after they were pressed.

{unto the priests} See v. 3, 36.

{to the chambers of the house of our God} i.e. those chambers that were made for treasures, to lay up firstfruits, tithes, and such other things in. See 1 Chr. 9:26, 2 Chr. 31:11, etc.

{and the tithes of our ground unto the Levites} For that was by the law given them for their maintenance, Num. 18:14, etc.

{that the same Levites might have the tithes} Namely, brought unto them, that so they might be sustained thereby.

{in all the cities of our tillage} This shows that no places wherein any of the people were were tithe-free.

V. 38. {And the priest the son of Aaron} All priests were sons of Aaron; but the singular number implies a special son, which was the eldest son then living, and high priest.

{shall be with the Levites, when the Levites take tithes} Namely, to see what tithe was given; that he might the better know how to order the distribution of tithes, Num. 18:28.

{and the Levites shall bring up the tithe of the tithes unto the house of our God} This might be one reason why the priest was to be present, that he might the better know how much was to be given to the priests. For as the people gave the tenths of all they had to the Levites, so the Levites were to give the tenth part of those tenths to the priests.

{to the chambers, into the treasure house} See v. 37.

V. 39. {For the children of Israel} i.e. such as were not Levites, but of other tribes.

{and the children of Levi} i.e. such Levites as were not priests.

{shall bring the offering of the corn} i.e. the firstfruits and tenths of corn.

{of the new wine and the oil} See v. 37.

{into the chambers} See v. 3.

{where are the vessels of the sanctuary} Hereby are meant such vessels especially as were laid up in the treasury.

{and the priests that minister, and the porters, and the singers} These are brought in as such who had their chambers about the temple, and were to be maintained by such provisions as were brought thither.

{and we will not forsake the house of our God} This is the seventh and last branch of their covenant: wherein two things are implied, 1. that they would not so neglect to bring those things that belonged to the temple, as they who served therein should be forced to leave and forsake the house of God; 2. that they themselves would not forbear to come to the house of God, but would frequent it at all such times as they were to come thereunto.

CHAPTER 11

Verse 1. {And the rulers of the people} In this chapter they are set down who dwelt at Jerusalem. And first are mentioned the rulers of the people, who were especially they that made up the great council called the Sanedrim, and others that had command over the people, yea, and nobles.

{Dwelt at Jerusalem} Voluntarily offered themselves there to dwell. It is said ch. 7:4. that the city was large and great, but the people few therein. Therefore the rulers and others hereafter mentioned, there dwelt, for the better safety of the city, and for the better observing of God’s ordinances at the temple.

{the rest of the people also cast lots to bring one of ten to dwell in Jerusalem} Because they who voluntarily offered themselves were too few to replenish that large city, they ordered that every tenth man should dwell there: and to take away all show of partiality, and to prevent murmuring, they cast lots, that so it might appear that God would have such and such to dwell at Jerusalem. For by casting lots they came to know the mind of God, Acts 1:24, 25, 26. See 1 Chr. 6:61. & 24:5. Fear lest the city should be besieged and brought to great straits, together with desire of enjoying the profit and pleasure of the country, made many loath to dwell in the city.

{the holy city} Jerusalem has this title because the temple was there, and all the holy ordinances of God were observed therein, and because God had made many promises of his presence there. See 1 Kings 11:13. This title is oft given to Jerusalem, as, v. 18. Isa. 48:2. & 52:1. Dan. 9:24. Matt. 4:5. & 27:53. Rev. 11:2. See Ezra 9:8.

{and nine parts to dwell in the other cities} And in the country round about.

V. 2. {And the people blessed all the men} They prayed to God to bless them, and wished all safety and good success to them.

{that willingly offered themselves to dwell at Jerusalem} By this it appears that divers of the common people, beside others, willingly offered themselves to dwell in the city.

V. 3. {Now these are the chief of the province that dwelt in Jerusalem} Judea was at this time a province, Ezra 2:1. & 5:8. so as by this word province the whole land of Judea is meant. The relative these has reference to v. 1, 2. and to v. 4, etc.

{but in the cities of Judah} All other cities besides Jerusalem are here meant, together with towns, villages and country houses.

{Dwelt every one in his possession in their cities} In such inheritances as they had received from their ancestors, or bought with their money. There were many that dwelt in Jerusalem who had possessions in the country, but they either let them out to others, or kept them for summer houses.

{to wit, Israel} Sometimes the men of Judah are comprised under the word Israel. See 1 Chr. 21:2. But such of the ten tribes as for religions’ sake were moved to leave their own tribes, and to dwell with the men of Judah, (as many did 2 Chr. 11:16. & 30:11.) are here most properly meant.

{the priests, and the Levites, and the Nethinims} See 1 Chr. 9:2.

{and the children of Solomon’s servants} See Ezra 2:55.

V. 4. {And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin} See 1 Chr. 9:3. There is further added, and of the children of Ephraim and Manasseh.

{Of the children of Judah, Athaiah, etc.} This catalogue of Perez is set down 1 Chr. 9:4. but in other names.

V. 5. {And Maaseiah the son of Baruch, etc.} See 1 Chr. 9:5.

V. 6. {All the sons of Perez that dwelt at Jerusalem} Being by lot chosen to have their habitation there. See v. 1.

{were four hundred threescore and eight} 1 Chr. 9:6. six hundred and ninety. For there are set down both such as voluntarily offered themselves, which were two hundred twenty two, and also such as were designed by lot, who were these four hundred threescore and eight.

{valiant men} Men of strength and courage.

V. 7. {And these are the sons of Benjamin, etc.} See 1 Chron. 9:7, 8, 9.

V. 8. {Nine hundred twenty and eight} See 1 Chr. 9:9.

V. 9. {And Joel the son of Zichri was their overseer} This title implies a charge given him over his brethren.

{and Judah the son of Senuah was second over the city} Second implies an inferior degree, but next to the first; so as Joel might be the chief ruler, and this next to him.

V. 10. {Of the priests, Jedaiah, etc.} See 1 Chr. 9:10, 11.

V. 12. {And their brethren that did the work of the house} Such services as belonged to the priests in the house of God.

{Were eight hundred twenty and two, etc.} See 1 Chr. 9:12.

V. 13. {And his brethren chief of the fathers, etc.} See 1 Chron. 9:13.

V. 14. {And their brethren} See 1 Chr. 9:13.

{an hundred twenty and eight} This number joined with eight hundred twenty and two, v. 12. and two hundred forty and two, v. 13. make up one thousand one hundred ninety two. These priests were designed by lot to dwell at Jerusalem. And five hundred sixty and eight more did voluntarily offer themselves to dwell. All these make the thousand seven hundred and threescore mentioned Ezra 9:13.

{and their overseer was Zabdiel} He had a charge and command over them.

{the son of one of the great men} Or, the son of Haggedolim. Some take this for a proper name: others take it appellatively for such as were more eminent than others in parts and place.

V. 15. {Also of the Levites, Shemaiah, etc.} See 1 Chr. 9:14.

V. 16. {And Shabbethai, etc.} See 1 Chr. 9:15, 16.

V. 18. {All the Levites in the holy city} See v. 1.

{were two hundred fourscore and four} The number of Levites is not set down 1 Chr. 9:14. They were much fewer than the priests, because many of them were dispersed abroad in other cities, towns, villages and houses, to instruct the people.

V. 19. {Moreover, the porters, Akkub, Talmon} See 1 Chr. 9:17.

{and their brethren that kept the gates} Heb. at the gates, or, in the gates. They had their abode about the gates, to keep the same.

{were an hundred seventy and two} These by lot were chosen to dwell at Jerusalem: Forty more, who offered themselves, make up the two hundred and twelve, 1 Chr. 9:22.

V. 20. {And the residue of Israel, of the priests, and the Levites} See v. 3.

{were in all the cities of Judah, every one in his inheritance} See v. 3.

V. 21. {But the Nethinims} See 1 Chr. 9:2.

{Dwelt in Ophel} Or, the tower. See ch. 3:26.

{and Ziha and Gispa were over the Nethinims} This Ziha might be he that came to Jerusalem, Ezra 2:43. or his son. He and Gispa were chief commanders over the Nethinims.

V. 22. {The overseer also of the Levites at Jerusalem was Uzzi, etc.} The parentage of Uzzi is set down to show that he descended from Asaph, a man of great note and name in David’s time.

{of the sons of Asaph} There were more than those four, Bani, Hashabiah, Mattaniah, and Micha, betwixt Uzzi and Asaph: therefore he uses this phrase, Of the sons of Asaph, meaning thereby his posterity.

{the singers} This shows what kind of Levites are meant in the beginning of the verse.

{were over the business of the house of God} These singers executed their function within the house of God, as other Levites had a charge without, v. 16. Some so expound this, as if these Levites were to see such things well ordered as were brought to the temple by those that were to oversee things abroad. But how should this be the care of singers, such as these were?

V. 23. {For it was the king’s commandment concerning them} Some understand this of king David, and those ordinances which he made concerning singers and other Levites. Others of the Kings of Persia, two of whose decrees we read of; one of Darius, that out of the king’s expenses provision should be made for priests and Levites, Ezra 6:8, 9. The other of Artaxerxes, who exempted singers and other Levites, together with the priests, from all toll, tribute and custom, and commanded that provision should be made for them, Ezra 7:12, 24. So much also may be comprised under the general grant of the king of Persia to Nehemiah, The king granted me according to the good hand of God upon me, ch. 2:8.

{that a certain portion [Or, a sure ordinance] should be for the singers, due for every day} The former reading implies a constant provision for them; the latter, an inviolable ordinance, either for them to do their duty daily, or to have a set maintenance for what they did.

V. 24. {And Pethahiah the son of Meshezabeel} This Pethahiah may be he who was one of those that put away their strange wives, Ezra 10:23, who also had a part in solemnizing the fast, ch. 9:5.

{of the children of Zerah the son of Judah} There was one Zerah of the tribe of Judah, whose son Achan was, Josh. 7:1. He also that was born of Tamar was called Zera, Gen. 38:30. This may have reference to one of them.

{was at the king’s hand} Was by the king appointed, in the king’s name and stead, to do such and such things: Thus this phrase might be applied to one that was at Jerusalem, though the king himself were in Persia. See 1 Chr. 23:28.

{in all matters concerning the people} Which the king required the people to do; whether it were paying subsidies, or to subject themselves to such governors as the king appointed over them, or to such orders as he made for maintaining the service of the house of God.

V. 25. {As for the villages with their fields} Ezra having hitherto declared who dwelt in Jerusalem, now shows what cities, towns and villages in other places of Judea were inhabited, and by what tribes.

{some of the children of Judah dwelt at Kirjath-arba} See Josh. 15:54.

{and in the villages thereof} Villages were certain small towns appertaining unto cities, and under the jurisdiction of the governors of those cities. See 1 Chr. 4:32. The word translated villages properly signifies daughters; for as daughters are under a mother, so were villages under their cities.

{and at Dibon, and in the villages thereof} There was a Dibon in Gad, Num. 32:34. Josh. 13:17. but this was in Judah.

{and at Jekabzeel, and in the villages thereof} There is nowhere else mention made of this city; but the very place shows that it was in Judah.

V. 26. {And at Jeshua} This is the name of a man, 1 Chr. 24:11. Ezra 2:2. but here of a city, and that in Judah.

{and at Moladah} This was in Judah, Josh. 15:26.

{and at Beth-phelet} Though no other mention be made of this city, we may hence infer that it was in Judah.

V. 27. {And at Hazar-shual} See Josh. 15:28.

{and at Beer-sheba} See Josh. 15:28.

{and in the villages thereof} See v. 25.

V. 28. {And at Ziklag} See Josh. 15:31.

{and at Mekonah, and in the villages thereof} This also is to be taken to be in Judah.

V. 29. {And at En-Rimmon, and at Zareah} Neither of these places are elsewhere mentioned.

{and at Jarmuth} See Josh. 15:35.

V. 30. {Zanoah, Adullam} See Josh. 15:34, 35.

{and in their villages} See v. 25.

{at Lachish} See Josh. 19:39. It was the head city of a kingdom before Joshua took it, Josh. 2:11. See Isa. 36:2.

{and the fields thereof} There were fair large fields about Lachish, (it being a frontier city) which appertained to the inhabitants: and therefore express mention is made thereof.

{at Azekah, and in the villages thereof} See Josh. 15:35. It was famous by the slaughter of five Kings and their armies, Josh. 10:11.

{and they dwelt from Beer-sheba unto the valley of Hinnom} Beer-sheba was a city of Judah. See Gen. 21:30. & 26:33. Of the valley of Hinnom, see Josh. 15:8. The word translated dwelt properly signifies pitched their tents; for the cities and houses betwixt those two places being not yet built, they placed their tents together much like a camp for the better defense one of another.

V. 31. {The children also of Benjamin} As in the former verses he set down the habitations of Judah, so in this and the following verses he sets down the habitations of Benjamin; for at the revolt of the ten tribes these two held close to the house of David.

{from Geba} Or, of Geba. Who appertained thereunto, or to whom it belonged. Geba was given to the Levites out of Benjamin, Josh. 21:17.

{Dwelt at Michmash} Or, to Michmash. The former reading imports that they dwelt in the city; the latter, that they dwelt betwixt Geba and Michmash. Michmash was in Benjamin, Isa. 10:28. famous by the victory which Jonathan got against the Philistines, 1 Sam. 14:31.

{and Aija} No mention is elsewhere made of this city; but Aiath is reckoned among the cities of Benjamin, Isa. 10:28. and may be here meant.

{and Beth-el} This city was in Benjamin, Josh. 18:22. See Gen. 28:19. and on Hos. 10:15. It was in the out-coasts of Benjamin, and thereupon surprised by the ten tribes in their revolt. One of their golden calves was there set up, 1 Kings 12:29.

{and in their villages} This has reference to all the cities in Benjamin before mentioned.

V. 32. {And at Anathoth} This was another city given unto the Levites out of Benjamin, Josh. 21:18. See ch. 10:19.

{Nob} Here also the priests dwelt. It was made infamous by the destruction of the priests, in Saul’s time, 1 Sam. 22:19.

{Ananiah} There is no mention made elsewhere of this city.

V. 33. {Hazor} This is reckoned among the cities of Judah, Josh. 15:23, 25. for Judah and Benjamin bordered together.

{Ramah} This name is set down among the cities of Benjamin, Josh. 18:25. 1 Kings 15:17.

{Gittaim} This city was in Benjamin, 2 Sam. 2:3.

V. 34. {Hadid} This name is nowhere else given to a city. But it is given to a man ch. 7:37. See Ezra 2:33.

{Zeboim} This was in Benjamin, 1 Sam. 13:18.

{Neballat} We nowhere else read of this city.

V. 35. {Lod, and Ono} These two are reckoned among the cities of Benjamin, 1 Chr. 8:12.

{the valley of craftsmen} See 1 Chr. 4:14.

V. 36. {And of the Levites were divisions in Judah and in Benjamin} Or, concerning the Levites, there were distributions of Judah and Benjamin. i.e. There were cities and suburbs given to the Levites out of both the tribes. For there was great use of them throughout the country to instruct the people.

CHAPTER 12

{now these are the priests and the Levites} In this chapter is set down the dedication of the wall of Jerusalem. Now because the priests and Levites had a special part therein, he first sets down their genealogies, that it might the better appear that they were true priests and Levites.

{that went up with Zerubbabel} Here are two pedigrees of priests, one of such as came with Zerubbabel to Jerusalem, the other of such as were in the days of Joiakim, v. 12.

{the son of Shealtiel} See Ezra 3:2.

{and Jeshua} See Ezra 2:2. Zerubbabel and Jeshua were as guides to the rest, the one the chief prince, the other the chief priest.

{Seraiah, Jeremiah} These two sealed the covenant, ch. 10:2.

{Ezra} It is probable that this was another Ezra than that is mentioned Ezra 7:1. For he came many years after these. He might be of the same name, but end his days either in his journey, or as soon as he was come into Jerusalem, and in that respect no more be said of him. If it were that Ezra, he is here put out of order, and set before his time. Sure he was a principal man about the dedication of the wall.

V. 2. {Amariah} See ch. 10:3.

{Malluch} Or, Melicu, v. 14.

{Hattush} See ch. 10:4.

V. 3. {Shecaniah} Or, Shebaniah, v. 14. See ch. 10:4.

{Rehum} Or, Harim, v. 15. See ch. 10:5.

{Merimoth} Or, Meraioth, v. 15. See ch. 10:5.

V. 4. {Iddo} See Ezra 8:17.

{Gennetho} Or, Ginnethon, v. 16. See ch. 10:6.

{Abijah} See ch. 10:7.

V. 5. {Miamin} Or, Miniamin, v. 17. See ch. 10:7.

{Maadiah} Or, Moadiah, v. 17.

{Bilgah} This may be he that is called Bilgai, ch. 10:8.

V. 6. {Shemaiah} See ch. 10:8.

{and Joiarib} There was an ancient priest of this name, ch. 11:5, 10.

{Jedaiah} See ch. 3:10. The children of one Jedaiah came up with Zerubbabel, Ezra 2:36.

V. 7. {Sallu} Or, Sallai, v. 20. There was another of this name, but of the tribe of Benjamin, ch. 11:7, 8.

{Amok} See v. 20.

{Hilkiah} See ch. 8:4.

{Jedaiah} There is another Jedaiah mentioned v. 6.

{these were the chief priests} i.e. Such as were heads of distinct families among the priests.

{and of their brethren} Or, and their brethren. q.d. These and their brethren were of such a time.

{in the days of Jeshua} Jeshua was then the high priest, and they had no king in Judah: therefore the times were computed by the priests. Many of the priests here set down are not mentioned in the catalogue of those that came up with Zerubbabel, Ezra 2:36. Therefore some suppose that they who came up with Ezra are also here intermingled.

V. 8. {Moreover, the Levites} Here he begins to set down their genealogies.

{Jeshua, Binnui, Kadmiel, Sherebiah} Three of these stirred up the people to bless the Lord, ch. 9:5. Binnui was one that sealed the covenant, ch. 10:9.

{Judah} He put away his strange wife, Ezra 10:23.

{and Mattaniah, which was over the thanksgiving} i.e. the Psalms of thanksgiving. See ch. 11:17.

{he and his brethren} Other Levites of that function.

V. 9. {Also Bakbukiah} We read not elsewhere of this name.

{and Unni} There was a musician of this name in David’s time, 1 Chr. 15:18, 20.

{their brethren} This has reference to those, v. 8. and shows that they were all of the same function.

{were over against them in the watches} They stood in their ranks one against the other, and performed that duty which belonged unto them carefully, watching and observing their turns.

V. 10. {And Jeshua begat Joiakim} In this and the next verse is set down the generation of high priests during the time of the Persian monarchy, even from Cyrus to Alexander the Great, who vanquished the Persians. For Jeshua was high priest when Cyrus gave liberty to the Jews to return, Ezra 2:2. and 3:2.

{Joiakim also begat Eliashib} This Eliashib proved a very wicked priest. See ch. 13:4, 5.

{and Eliashib begat Joiada} He was allied to Sanballat, chap. 13:28.

V. 11. {And Joiada begat Jonathan} There was another priest called Jonathan, v. 14.

{and Jonathan begat Jaddua} There is no mention of this man in sacred Scripture but in this chapter. Josephus writes of him, that he being high priest met Alexander the Great in his pontifical robes with such glory as amazed that monarch, and made him forbear to do any hostile act against the city or temple, yea, moved him to confirm their privileges, Antiq. Jud. l. 11. ch. 8.

V. 12. {And in the days of Joiakim were priests} There being in the former verses a catalogue of such priests as were prime men in Jeshua’s days, here is showed who were such in Joiakim his son’s days. It is supposed that those former priests were now dead, and that these that follow succeeded them.

{the chief of the fathers} i.e. chief among those that were heads of families.

{of Seraiah, Meraiah} From this place to v. 22. are set down the very same men that were mentioned v. 1–7. and to every particular person is added the name of him that succeeded him. Only in some names be altered, which was noted before.

{of Jeremiah, Hananiah} This was one of those priests that sounded trumpets at the dedication of the wall, v. 41.

V. 13. {Of Ezra, Meshullam} There was another of this name, v. 16. One of these was among those that assisted Ezra, ch. 1:4.

{of Amariah, Jehohanan} This man also had a part in the dedication of the wall, v. 42.

V. 14. {Of Melicu, Jonathan} His son had his part about dedicating the wall, v. 35. Here should follow Hattush. See v. 2. It may be he was dead, and none of his family living to succeed him.

{of Shebaniah, Joseph} This Joseph was he that was among those that sealed the covenant, Ezra 10:42.

V. 15. {Of Harim, Adna} Adna also was among those that sealed the covenant, Ezra 10:30. if at least he were a priest.

{of Meraioth, Helkai} We read not elsewhere of Helkai.

V. 16. {Of Iddo, Zechariah} Zechariah assisted Ezra, ch. 8:4.

{Ginnethon, Meshullam} There was another of this name, v. 13.

V. 17. {Of Abijah, Zichri} We read not elsewhere of Zichri.

{of Miniamin, of Moadiah, Piltai} Here is no successor of Miniamin expressed. It may be that there was none of his family to succeed him, and that Piltai supplied the course both of Miniamin and Moadiah. Some would have the words thus read, Piltai was of the house of Miniamin, who descended from Moadiah.

V. 18. {Of Bilgah, Shammua: of Shemaiah, Jehonathan} No mention is elsewhere made of Shammua and Jehonathan to be priests after the captivity.

V. 19. {And of Joiarib, Mattenai} Mattenai was one of those who put away their strange wives, Ezra 10:37.

{of Jedaiah, Uzzi} Uzzi had his part in dedicating the wall, v. 42.

V. 20. {Of Sallai, Kallai: of Amok, Eber} No mention is elsewhere made of Sallai and Eber.

V. 21. {Of Hilkiah, Hashabiah} There was also one of the Levites of this name, v. 24.

{of Jedaiah, Nethaneel} Nethaneel had his part in dedicating the wall, v. 36. In this second catalogue of priests there is one course at least, (see v. 14.) if not two, (see v. 17.) less than in the former catalogue, v. 1–7. There were but twenty two; here but twenty one, or twenty; yet there were twenty four courses appointed by David, 1 Chr. 24:7, etc. The reason why there were fewer courses after the captivity may be because there were not priests enough to make up so many courses as in David’s time. That which is noted Ezra 8:15. that Ezra found there none of the sons of Levi, imports that there were but few of them when they were all gathered together.

V. 22. {The Levites} Here begins a catalogue of the Levites.

{in the days of Eliashib, Joiada, and Johanan, and Jaddua} These were four high priests, that by lineal descent succeeded one another, from Nehemiah’s time to the end of the Persian monarchy. For Eliashib was high priest when Nehemiah came first to Jerusalem, Neh. 3:1. and Jaddua continued beyond the Persian monarchy, even to Alexander the Great, who was the first Grecian monarch. See v. 11.

{were recorded chief of the fathers} This has reference to the first word of this verse, and imports this sense, that the chief of the fathers of the Levites were to be found registered by name in the public record, so as they need not here be set down again.

{also the priests} They were also recorded.

{to the reign of Darius the Persian} The last monarch of Persia is here meant; he that is styled Darius Codomannus, who was vanquished by Alexander the Great.

V. 23. {The sons of Levi, the chief of the fathers} Or, of the sons of Levi, etc. See v. 22. and ch. 11:13.

{were written in the book of the chronicles} Heb. words of days. See on the title of the first book of Chronicles. Hence it is inferred that relation is here had to the catalogue of priests and Levites, 1 Chr. 9:10, etc.

{even until the days of Johanan the son of Eliashib} Son is here put for Nephew or grandchild; for Johanan (who is called Jonathan v. 11.) was the son of Joiada, and he the son of Eliashib, v. 10, 11, 12.

V. 24. {And the chief of the Levites} Such as were heads of families, and had command over others.

{Hashabiah, Sherebiah} These might be two of those prudent men who came to Ezra, Ezra 8:18, 19.

{and Jeshua the son of Kadmiel} See c. 9:5.

{with their brethren over against them} See v. 9.

{to praise, and to give thanks, according to the commandment of David} Hereby is meant the course and order set down 1 Chr. 25:1, etc.

{the man of God} See 2 Chr. 8:14.

{Ward over against ward} See 1 Chr. 26:16.

V. 25. {Mattaniah} See v. 8.

{and Bakbukiah} See v. 9.

{Obadiah} This must be he that came up with Ezra, Ezra 8:9.

{Meshullam} There were two priests of this name, v. 13, 16. This may be the Levite mentioned Ezra 10:15.

{Talmon, Akkub, were porters keeping the ward} See ch. 11:19.

{at the thresholds of the gates} Or, treasuries, or assemblies. Heb. Asuppim. See 1 Chr. 26:17. The gates of the temple are here meant.

V. 26. {These were in the days of Joiakim the son of Jeshua, the son of Jozadak} See v. 10.

{and in the days of Nehemiah the governor} See 5:14. & 8:9.

{and of Ezra the priest, the scribe} Ezra 7:1, 6, 12. By this it appears that Jeshua the high priest, who was a prime man about the building of the temple, was dead before Ezra and Nehemiah came to Jerusalem. As for Ezra, though he were no high priest, Ezra 7:1. yet by reason of his great wisdom, zeal and courage, and the king’s favor and large grant, Ezra 7:12, etc. he had a government over the Jews. The years therefore were then reckoned by the time of Nehemiah’s and Ezra’s government.

V. 27. {And at the dedication of the wall of Jerusalem} The priests and Levites, who had a great hand in dedicating the wall, being by their distinct orders set down in the former part of the chapter: the manner of dedicating the same is set down in the following part. Of the rites used about dedicating a thing see 1 Kings 8:63. Ezra 6:16. The wall of Jerusalem was of great consequence: The city whereabout it was, was called the holy city, ch. 11:1, 18. Not only the inhabitants, but also the temple, and all the holy things appertaining thereunto, were by the strength of this wall kept in safety: And God had wonderfully blessed them in the building of it: Therefore they do in that warrantable manner which was then in use, consecrate it to the Lord, for his defense thereof, and in thankfulness unto God they do with praises dedicate it to him.

{they sought the Levites out of all their places} The Levites had liberty, after their courses were finished, to go to their own habitations in the country; but for the better celebrating of this great solemn work, they assembled them all together, both those that were then serving in their courses at the temple, and those also that were abroad in their particular places.

{to bring them to Jerusalem} For there the solemnity was observed.

{to keep the dedication with gladness} Under this word gladness both the cheerfulness of their spirits, and also their outward joyful rites, as singing and feasting, are comprised. See 2 Chr. 36:21, 23.

{both with thanksgivings} Thanks and praises are given to God for bringing them to that place, for protecting them from their adversaries, and for helping and prospering them in that great work; an evidence whereof is largely set down ch. 8.

{and in singing} This is set down by way of distinction from the instruments next mentioned; and it shows that they used both vocal and instrumental music.

{with cymbals, psalteries, and with harps} See 1 Chr. 13:8.

V. 28. {And the sons of the singers} i.e. Such as were not only born of Levites that were singers, but also trained up to singing and made skillful therein.

{Gathered themselves together} Being sent for from their several habitations, they willingly came all to the house of God.

{both out of the plain country round about Jerusalem} i.e. fair fertile places, in dales and valleys, watered with sweet running rivers, fit for pleasing and useful habitations. Mention is made of a plain country, Deut. 4:43.

{and from the villages of Netophathi} See 1 Chr. 9:16.

V. 29. {Also from the house of Gilgal} House is here set for the place of their habitation, which was at Gilgal. See 2 Kings 2:1.

{and out of the fields of Geba} Geba was a city of Benjamin given to the priests, Josh. 21:17. By the fields of Geba are meant all that land that was about Geba, and belonged to the priests.

{and Azmaveth} This name is oft given to a man, as 1 Chr. 8:36. & 9:43. & 11:33. Ezra 2:24. There might also be a place so called, where Levites dwelt.

{for the singers had builded them villages round about Jerusalem} The Babylonians had not only destroyed Jerusalem, but also all the villages round: Therefore, as others, so the singers were forced to build those villages again when they returned from the captivity.

V. 30. {And the priests and the Levites purified themselves} It was a custom among the people of God, when they were called to any holy and extraordinary service, to purify themselves; which was done by washing their clothes, Exod. 19:10. yea and their flesh too, Num. 19:7. by changing their garments, Gen. 35:2. by being sprinkled with that purifying water which was enjoined under the law, Num. 19:9. by abstaining from their wives, Exod. 19:15. by offering up sacrifices, and performing other legal rites (see Ezra 5:16, 21.) yea and by putting away false gods, Gen. 35:2. and all manner of sinful courses.

{and purified the people} By such rites as they purified themselves. Ministers must be careful of fitting and preparing God’s people to holy ordinances as well as themselves.

{and the gates, and the wall} Places under the law were subject to uncleanness and pollution as well as persons. See 2 Chr. 29:16, 17. These gates and walls were now in a special manner recommended to God’s custody and protection.

V. 31. {Then I brought up the princes of Judah upon the wall} Because the city and the wall were for the use and good of princes and people as well as of priests and Levites, Nehemiah brings the princes (who were heads of the people, and did what they did, for them also) upon the wall, to have a part in this sacred work. Of this phrase upon the wall, see v. 38.

{and appointed two great companies of them that gave thanks} i.e. of Levites, who had this office of solemn giving thanks committed unto them, v. 27.

{whereof one went on the right hand upon the wall} The right hand is here taken to be towards the south.

{Toward the dung gate} See ch. 3:13, 14.

V. 32. {And after them} After the priests and Levites of the first rank.

{went Hoshaiah} This was one of the chief princes. We read nowhere else of him. But we read of a prince of this name in the beginning of the captivity, Jer. 42:1. & 43:2.

{and half of the princes of Judah} i.e. one of those companies, v. 31.

V. 33. {And Azariah} He assisted Ezra, ch. 7:8.

{Ezra} See v. 1.

{and Meshullam} See v. 13.

V. 34. {Judah and Benjamin} These are not here names of tribes, but of persons. See v. 8. & Ezra 10:32.

{and Shemaiah} See v. 6.

{and Jeremiah} See v. 1.

V. 35. {And certain of the priests’ sons with trumpets} It was the office of priests to sound trumpets, Num. 10:8. Josh. 6:4. 1 Chr. 5:24. 2 Chr. 13:12. Ezra 3:10.

{Namely Zechariah the son of Jonathan, etc.} This Zechariah is taken to be a Levite; in which respect that particle namely, which is a note of application, is not duly inserted.

{the son of Asaph} Asaph was a master of singers in David’s time, 1 Chr. 16:4, 5. and 25:1. From him by lineal descent came Zechariah.

V. 36. {And his brethren} This has reference to Zechariah, v. 35. By brethren are meant such as were of the same stock and function. So as the sons of Heman and Jeduthun may be reckoned up as well as the sons of Asaph.

{Shemaiah, etc.} Here are eight mentioned, who were also Levites as Zechariah was.

{with the musical instruments of David} Such as David by the instinct of God’s Spirit had appointed for the more cheerful setting forth of the praises of God. These are called musical instruments of God, 1 Chr. 16:42.

{the man of God} See v. 24.

{and Ezra the scribe before them} This is the great Ezra mentioned Ezra 7:1, etc. There being two companies that went in order upon the wall v. 31. Ezra led on the first. See v. 38.

V. 37. {And at the fountain-gate} See ch. 1:14.

{which was over against them} This was by the city of David.

{they went up by the stairs of the city of David} Zion is here meant, 1 Chr. 11:5. It being on an hill, they had stairs to go up into some part thereof; and those stairs are here meant.

{at the going up of the wall, above the house of David} This implies that they had gone about the wall of the city of David.

{even unto the water gate eastward} See ch. 3:26. This gate being eastward lay over against the entrance into the temple; so as they had now gone about half the wall, and here were met by the other company, which is set forth in the next verses.

V. 38. {And the other company, etc.} Other has reference to v. 31. where mention is made of one company that went on the right hand. Now here is set down the other company, that went on the left hand, to the north, and so onward to the east.

{went over against them} The other company went round from the west southward, till they came to the east; this from the west northward, till they came to the east. Each company went with like pace, and so were one over against another, even till they met together at the east.

{and I after them} This Nehemiah speaks of himself, who being the chief governor, like the general of an army, saw his company go before him, and he followed last of all. Ezra went before the other company; for he was a priest; and it is probable another priest went before this; that they might be guides to the rest that followed, and show them when to go, when to stay, how fast, or how slow to go.

{and the half of the people} Though no mention be made of the people in the former company, yet this phrase shows that the other half of the people were in it. First went priests, then Levites, after them princes, and after the princes the people, and the governor last of all. This was their order. We take it for granted that as Nehemiah went last after his company, so some other governor next to him went last after the other.

{upon the wall} This wall must needs be very thick and broad, that could receive so great companies upon it: for we are to suppose that they went many abreast.

{from beyond the tower of the furnaces} See ch. 3:11.

{even unto the broad wall} See ch. 3:8.

V. 39. {And from above the gate of Ephraim} See ch. 8:16.

{and above the old gate} See ch. 3:6.

{and above the fish gate} See ch. 3:3.

{And the tower of Hananeel, etc.} See ch. 3:1.

{and they stood still in the prison-gate} See ch. 3:31. Somewhat beyond this gate the two companies met together; so here they stayed, till they might in order descend from the wall, to go to the house of God. Express mention is here made of the several gates and towers, because they were evidences of God’s goodness to them in helping them so soon to build such a wall, and such gates and towers: And by the sight of them their spirits were the more quickened up to praise God.

V. 40. {So stood the two companies of them that gave thanks in the house of God} These were the companies of Levites, whose office was to give praise unto God with voice and instruments on all solemn occasions of rejoicing.

{and I, and the half of the rulers with me} There was no mention made before of rulers in that company where Nehemiah was; but by this it appears that there were as many in that as in the former.

V. 41. {And the priests: Eliakim} We read not of him before.

{Maaseiah} See ch. 8:4.

{Miniamin} See v. 5, 17.

{Michaiah} See v. 35.

{Elioenai} See Ezra 10:22.

{Zechariah} See v. 16.

{and Hananiah} See v. 12.

{with trumpets} See v. 35.

V. 42. {And Maaseiah} There is another Maaseiah v. 41.

{and Shemaiah} See v. 36.

{and Eleazar} This may be that Eleazar mentioned Ezra 8:33.

{and Uzzi} See v. 19.

{and Jehohanan} See v. 13.

{and Malchijah} See ch. 3:11.

{and Elam} This may be that Elam whose son gave the good advice to Ezra, Ezra 10:2.

{and Ezer} See ch. 3:19.

{and the singers sang loud} Heb. made their voice to be heard.

{with Jezrahiah their overseer} We do not read of this man anywhere else. He was master-singer, and one that had a charge over the other. See ch. 11:22.

V. 43. {Also that day they offered great sacrifices} See 1 Kings 3:15. God’s people under the law were wont to testify their thankfulness with abundance of sacrifices. See 1 Chr. 29:21. 1 Kings 8:62, 63.

{and rejoiced} With singing, feasting, and other like external rites they testified the inward joy of their hearts.

{for God had made them rejoice with great joy} It was God that by his providence gave them the occasion of rejoicing, protecting them from their enemies, helping them to build and finish their walls, that so they might live more securely in their city. It was God also that quickened up their spirits to this manner of rejoicing, 1 Chr. 20:27.

{the wives also and the children rejoiced} The occasions of that joy, and the expressions thereof by priests, Levites, and all sorts of men, did so work upon the women and children as they also testified their inward joy. Rejoicing of men draws on women, Exod. 15:21. and rejoicing of the elder sort draws on the younger to do the like, Psa. 148:12.

{so that the joy of Jerusalem} Of all sorts of people there.

{was heard even afar off} The loud sound of trumpets and other instruments, the singing of many together, the shout of the multitude, and common acclamations could not but spread far: And the rumor and report went not only into all the cities and villages of Judah and Benjamin, but also into other nations round about. For such a public and solemn rejoicing filled every man’s mouth, and set everyone’s pen on work, by word and writing to divulge the same far and near. See Ezra 3:13.

V. 44. {And at that time were some appointed over the chambers, for the treasures} See 1 Chr. 9:26. 2 Chr. 31:11. After their zeal in dedicating the wall, their piety in providing for the services and officers of the house of the Lord is manifested. Faithful Levites are set apart to take care of all such things as by the people should be brought for that end, and places prepared to lay up such things as might be needful, not only for the present, but also for the future. So did Hezekiah and his people, 2 Chr. 31:4, 5, 11, etc.

{for the offerings} i.e. all manner of things freely brought by the people for the ministers and services of the Lord.

{for the first-fruits} See ch. 10:35, 37. 2 Kings 4:42. 2 Chr. 31:5.

{and for the tithes} Tithes were the tenth of all fruits that grew out of their land, whether in open fields, orchards, or gardens; and of their cattle and other commodities. See 1 Chr. 31:6.

{to gather into them} Or, to lay up together: as 2 Chr. 31:11, 12.

{out of the fields of the cities} Such things as should be brought out of the fields that appertain to the cities.

{the portions of the law} i.e. appointed by the law.

{for the priests and Levites} These waited upon the services of the house of God, and had not inheritances as the other tribes had; therefore they were thus to be provided for.

{for Judah rejoiced} Heb. for the joy of Judah. This is added as a reason why the people so cheerfully brought in the forementioned portions.

{for the priests, and for the Levites that waited} Heb. that stood. The people much rejoiced that there was care taken to settle them in their accustomed courses, and so to provide for them as they should not be forced to go into the country to seek maintenance. They were now so provided for as they might stay their time and course at the house of God.

V. 45. {And both the singers and the porters kept the ward of their God} That which by God’s appointment was set them, and which made much to his honor. Though David prescribed the courses, yet it was by the commandment of the Lord, 2 Chr. 29:25.

{and the ward of the purification} That course that was taken for purifying themselves, the people, the gates, and the wall of the city, v. 30. and other things that needed purifying.

{according to the commandment of David} This has reference to the courses of the priests and Levites, 1 Chr. 23, 24, 25, & 26.

{and of Solomon his son} We do not read of any such courses that Solomon settled; but in that it is said that Solomon walked in the statutes of David his father, 1 Kings 3:3. we may well infer that herein he imitated his father.

V. 46. {For in the days of David} While he reigned.

{and Asaph of old} Under Asaph Jeduthun and Heman also, who were music-masters, are to be understood, and here added to David, because David took counsel of them.

{there were chief of the singers} Such as were not only very skillful in music, and able to instruct others, but also had a charge and command over other singers, to see all things belonging unto singing orderly, faithfully and diligently done.

{and songs of praise and thanksgiving unto God} Such as are set in the book of Psalms, which David by the Spirit of God indited, and those musicians put into fit tunes.

V. 47. {And all Israel in the days of Zerubbabel} While he lived. So 2 Chr. 24:2, 14.

{and in the days of Nehemiah} Here he speaks of himself in the third person, though many times before in the first; yea, and in this chapter too, as v. 31, 38, 40. He was the next governor after Zerubbabel, and in that respect here fitly added to him. Of that which was covenanted to be done in his time, see ch. 10:32, etc. And no doubt they performed what they covenanted.

{gave the portions of the singers and the porters} Such provisions as were appointed for their maintenance.

{every day his portion} Heb. the thing of the day in his day. See 2 Kings 25:30. 2 Chr. 31:10.

{and they sanctified} i.e. set apart.

{holy things unto the Levites} These words holy things are well added to make up the sense. For to sanctify unto one is to give an holy thing unto him. The things here meant were such as are mentioned v. 44.

{and the Levites sanctified them} i.e. set apart the tenth part of them. For the priests were to have the tenth of such things as the Levites received of the people, Num. 18:26.

{unto the children of Aaron} i.e. the priests. For all that descended from Aaron were priests.

CHAPTER 13

Verse 1. {On that day} The most immediate reference of this circumstance of time is unto the day of dedicating the wall, the history whereof is in the former chapter. This very phrase is used ch. 12:43. On that day they offered sacrifices; and on that day also, for the sanctifying of it, they might read the law. Others make a more remote reference, namely to the reading of the law on their great day of fast, when the seed of Israel separated themselves from all strangers, ch. 9:1, etc. But the most expositors refer this to the time of Nehemiah’s second return to Jerusalem. See v. 6, 7. For this good governor was as careful of reforming abuses about religion as of redressing grievances in the state. Therefore at all due times, when he was at Jerusalem, he was careful to have the law read.

{they read} Heb. there was read. Namely, by the Levites, to whom it belonged publicly to read the sacred Scriptures. This is here set down to make way for that which is noted of Nehemiah’s care about reforming religion after his second coming to Jerusalem; which is the main scope of this chapter.

{in the book of Moses} The five first books of the Bible are comprised under this title. He uses this phrase in the book, because a part only thereof was read at one time.

{in the audience} Heb. in the ears.

{of the people} All sorts of people, great and small, old and young, male and female, are here meant.

{and therein was found written} Namely, in that part which they then read, which was Deut. 23:3.

{that the Ammonite and the Moabite} See ch. 2:10. Ezra 9:1.

{should not come into the congregation of God} Such Ammonites and Moabites as retained their idolatrous opinion and profession might no way be admitted into the congregation of God, neither to the religious assemblies meeting together to worship God and observe his ordinances, Exod. 12:45. nor to the civil assemblies, to partake of their privileges. Both those assemblies were counted the congregation of God, because God used to manifest his presence in them both.

{for ever} This in the fullest extent is taken of such Ammonites and Moabites as are before noted. Besides, this extent of time, having relation to the law, is properly to be taken for so long as the polity of the Jews remained; so long this continued to be a law. Yea further, in regard of the civil privileges of God’s people, Ammonites and Moabites were never to be made partakers of them. They were never to be admitted into any place of authority or command, never to be enrolled or incorporated into the commonwealth of Israel, nor to have any inheritance among them. But if an Ammonite or Moabite or any other stranger renounced idolatry, professed the true religion, and were circumcised, he might join with God’s people in observing his holy ordinances, Exod. 12:48, 49.

V. 2. {Because they met not the children of Israel} After the Israelites had fought with the Kings of the Amorites, and destroyed them, Num. 21:23, etc. Moab and Ammon should have come forth and brought refreshing to them, and congratulated their victories; as Melchizedek did when Abraham had destroyed the four Kings, Gen. 14:17, 18.

{with bread and water} i.e. all manner of sustenance. See 1 Kings 13:8. The very neglect of duties of charity is in God’s account an heinous sin, Matt. 25:41, 43.

{but hired Balaam against them, that he should curse them} Num. 22:5, etc.

{howbeit our God turned the curse into a blessing} God overruled Balaam’s spirit, and forced him that was hired to curse his people, to bless them. God can turn men’s purposes of doing mischief into performances of good, Gen. 32:6. & 33:4, etc.

V. 3. {Now it came to pass when they had heard the law} The very hearing of God’s word is a means not only to convince men of their sins, but also to bring them to repentance for the same.

{that they separated from Israel all the mixed multitude} i.e. such strangers as had been unduly joined with any of God’s people, whether strange husbands, or strange wives, or strange children, even all those with whom God had forbidden them to have communion and society. If this were another separation than that mentioned ch. 9:2. we may here see how prone men are to relapse and revolt from good purposes, promises, vows and covenants, yea and beginnings of reformation. See ch. 10:30.

V. 4. {And before this} Namely that which is before noted, of reading the law, and reformation wrought thereupon.

{Eliashib the priest} See ch. 3:1. & 12:10.

{having the oversight} Heb. being set over. As it belonged to him by virtue of his function to have a general care of the whole house of God, so he had a special and particular charge of the place here following.

{of the chamber} Either the word chamber is indefinitely taken, for all the chambers; or else some special chamber belonging to the high priest is meant.

{of the house of our God} This description of the chamber is added to aggravate his impiety and profaneness, in that he would bring a cursed stranger and a bitter enemy of God’s people to lodge in such a place as was for sacred persons and uses, even such as belonged to God’s house.

{was allied unto Tobiah} See ch. 2:10. Though he were a deadly enemy to the Jews, yet he so cunningly insinuated himself into many of them, as letters were interchanged betwixt them, and many sworn unto him, and he himself married the daughter of Shechaniah, ch. 6:17, 18, 19. Some take the alliance here mentioned to have relation thereunto. Others say that Eliashib’s son was married to the daughter of Tobiah. We read that one of the grandsons of Eliashib was son in law to Sanballat, v. 28. and Sanballat and Tobiah might be allied one to another, and in that respect Tobiah also might be said to be allied to Eliashib.

V. 5. {And he had prepared for him a great chamber} It is supposed that this chamber was made a very great one by pulling down the partitions that severed chambers, and so making two or three into one. Therefore the plural number chambers is used v. 9.

{where aforetime they laid the meat offerings} i.e. corn, meal or flour, whereof meat-offerings were made. See 1 Kings 3:15.

{the frankincense} Under this word both frankincense itself, and also the spices whereof incense was to be made, Exod. 30:34. are comprised.

{and the vessels} See ch. 10:39. 1 Kings 7:51.

{and the tithes of the corn, the new wine, and the oil} See ch. 10:39.

{which was commanded to be given to the Levites} Heb. the commandments of the Levites, or for the Levites. Our English has well expounded the Hebraism. Of this commandment see Num. 18:21.

{and the singers, and the porters} These also were Levites, but distinguished by their functions, 1 Chr. 25, & 26.

{and the offerings of the priests} i.e. They laid in the foresaid chamber the offerings of the priests, i.e. the tithes of the tenth, Num. 18:26. and other dues belonging to the priests.

V. 6. {But in all this time was not I at Jerusalem} This is added to show that the foresaid corruptions crept not in through Nehemiah’s connivance or negligence. We may here see what a damage to a place the absence of a good governor is.

{for in the two and thirtieth year of Artaxerxes} This was the end of the time allotted to Nehemiah to be at Jerusalem, ch. 2:6. & 5:14.

{king of Babylon} The Persians having clean overthrown the Babylonians took this title to themselves. See Ezra 6:22.

{came I unto the king} This is spoken of Nehemiah’s return from Jerusalem to the king of Persia according to his promise, ch. 2:6.

{and after certain days} After he had been some time with the king, attended upon him, and given further evidence of his faithfulness and dutiful respect to him. This was the space of a whole year; for so is this phrase used Jer. 25:29.

{Obtained I leave of the king} Or, I earnestly requested the king. The Hebrew word is of the passive voice, q.d. I was intreated of the king. Hence some infer that Nehemiah having been twelve years absent was afraid again to ask leave for further absence, and thereupon got others to do it on his behalf: whereby the king having notice of his desire to be with his people, willed him to return to them again. In which respect some thus translate the phrase, leave was gotten me. But the Hebraism imports an earnest solicitation on Nehemiah’s part, and a ready yielding on the king’s.

V. 7. {And I came to Jerusalem} As soon as he had leave, he made no long stay, but quickly went up. His heart was upon Jerusalem, upon his own country, and upon the people and house of God.

{and understood of the evil that Eliashib did for Tobiah} There were some who knowing what Eliashib had done, and disliking the same, quickly told Nehemiah thereof, even so soon as he came to Jerusalem, being persuaded that he would soon redress that abuse.

{in preparing him a chamber} See v. 5. Profaning of holy things seems a great evil to pious minds.

{in the courts of the house of God} See 1 Kings 6:36. Both the temple and the courts appertaining thereunto, being for sacred uses, all are called the house of God, as v. 4.

V. 8. {And it grieved me sore} Things done to God’s dishonor much grieve such as are zealous of his glory.

{therefore I cast forth all the household-stuff of Tobiah} We may here observe one reason why so great a chamber was provided for Tobiah, namely that he might have room enough for himself and all his stuff. His household stuff was profane, not fit to be in so holy a place; therefore this holy man casts it forth, and that with an holy indignation.

{out of the chamber} That great chamber mentioned v. 5.

V. 9. {Then I commanded} He uses his authority, and that with an uncontrollable resolution, in God’s cause.

{and they cleansed the chambers} He himself had cast out the profane things: now the Levites were to fit it for those holy things that were to be laid up therein. Of cleansing holy things see 2 Chr. 29:15, 16, 18.

{and thither brought I again} Piety sets on some to settle sacred things in their due places, as much as profaneness can put on others to displace them and set them out of order. See 2 Chr. 29:3, 15. & 31:1, etc.

{The vessels of the house of God, etc.} These things had been before removed, v. 5.

V. 10. {And I perceived that the portions of the Levites had not been given them} Men are ready to withdraw from God’s ministers their allowance when the reins of authority, which held them in, are let loose. Yea it may be that Eliashib’s profaneness in bringing Tobiah into those chambers made them to suspect a wrong employment of the Levites’ portions, and to take that advantage to withhold them.

{for the Levites and the singers that did the work} Allowance is given to the ministers of the Lord to do the work of the Lord.

{were fled every one to his field} To their cities and suburbs and lands that were given them for themselves, wives & children to live in. Want of maintenance forces ministers to leave their charge.

V. 11. {Then contended I with the rulers} Negligence and remissness in governors makes people careless in performing their duty. Just cause therefore had Nehemiah thus to expostulate with them.

{And said, Why is the house of God forsaken?} Among other branches of their covenant this is one, We will not forsake the house of our God, ch. 10:39. By this phrase therefore he impeaches them of breach of covenant; which much aggravates their sin.

{and I gathered them together} i.e. the Levites that fled to their fields, v. 10. Nehemiah now brought again to the house of God.

{and set them in their place} Heb. standing. Where they were to exercise their function, the singers in their places, the porters in theirs, and other Levites in such places as belonged unto them.

V. 12. {Then brought all Judah} All the people that dwelt up and down in cities, and towns throughout Judah and Benjamin. A pious and prudent governor soon draws people to perform their duties.

{the tithe of the corn, and the new wine, and the oil} This was according to their covenant, ch. 10:39.

{unto the treasuries} Or, store-houses. These were the chambers mentioned v. 5. & ch. 10:39. See 1 Chr. 9:16.

V. 13. {And I made treasurers over the treasuries} See 1 Chr. 26:20, 22, etc. The end of their office is noted in the latter end of this verse.

{Shelemiah the priest} Two of this name were among those that covenanted to put away their strange wives, Ezra 10:39, 41.

{and Zadok the scribe} He was such a scribe as Ezra, though not so excellent in his kind, Ezra 7:6. So as he might be both a priest and scribe too.

{and of the Levites, Pedaiah} This might be he mentioned ch. 8:4.

{and next to them} Heb. at their hand.

{was Hanan the son of Zaccur, the son of Mattaniah} See ch. 8:7. & 10:10.

{for they were counted faithful} This commendation was given to Hananiah, ch. 7:2. and to Moses, Num. 12:7. It is a property well becoming such as are put in trust.

{and their office was} Heb. it was upon them. The duty of a man’s office lies upon him as a bond to be discharged.

{to distribute unto their brethren} Treasurers of the house of God were to receive readily what was brought, to keep safely what they received, and faithfully to give to everyone what belonged unto him. See 2 Chr. 13:14, 15.

V. 14. {Remember me, O my God} See ch. 5:19. & on Gen. 8:1.

{concerning this} Namely that zeal which he had manifested in the former verses.

{and wipe not out my good deeds} Heb. kindnesses. He alludes to things written in a table-book, which being wiped out are as if they had not been written. It is like this phrase, blot not out, Rev. 3:5. His desire is that God would not forget his kindness. But this is not to be taken as if God could or would forget such a thing; but it implies an earnest desire that he would always have it in mind, & that he would outwardly bear a favorable respect to him.

{that I have done for the house of my God} Acts done to the good of God’s house argue piety, are fruits of a true faith, and acceptable unto God.

{and for the offices thereof} Or, observations. The best thing that can be done about God’s house is to procure that his holy ordinances be duly observed.

V. 15. {In those days saw I in Judah} He contents not himself with redressing some abuses; but as he saw others, so he set himself to redress them.

{some treading wine-presses on the sabbath} This was a laborious servile work, contrary to the law, Exod. 20:10.

{and bringing in sheaves} i.e. sheaves of corn out of the field. These two instances show that it was harvest, and vintage time; and thereupon they might think that they were works of necessity, and might be done upon the Sabbath. But even these also were expressly against the law, Exod. 34:21. Therefore this holy man suffers them no longer to be done.

{and lading asses} Cattle were to rest on the Sabbath-day, Exod. 20:10. therefore he suffers them not to be laded.

{as also wine, grapes, and figs} These words carried a show of mercy, because these things were for food. But they did what they did about these by way of merchandise, and therefore therein they profaned the Sabbath.

{and all manner of burdens, which they brought into Jerusalem on the sabbath-day} This was expressly forbidden Jer. 17:21.

{and I testified against them} This testifying was a threatening of some punishment against them.

{in the day wherein they sold victuals} The meaning is that they openly exposed victuals to be sold, in shops, or streets, or market-places, or some other like ways. For simply to sell victuals to another for his necessary refreshing is a work of mercy, and not unlawful.

V. 16. {There dwelt men of Tyre also therein} See 1 Kings 5:1. Tyre bordered upon Judea, and thereupon there was the greater commerce betwixt them and the Jews. But this may be meant of such as being born in Tyrus dwelt at Jerusalem.

{which brought fish} Tyre bordered upon the sea, and the men of Tyre were skillful fishermen.

{and all manner of ware} Tyre was a famous mart-town, to which and from which all sorts of commodities used to be brought, Ezek. 27:3, etc.

{and sold on the sabbath unto the children of Judah} This was the sin, that they sold wares on the Sabbath, and that to the people of God.

{and in Jerusalem} This is yet a greater aggravation, that the Sabbath was profaned by them in that city where the house of God was, and where there were great store of priests and Levites to instruct them.

V. 17. {Then I contended with the nobles of Judah} See v. 11. and ch. 2:16. These nobles were rulers, they therefore ought to have redressed this evil.

{and said unto them, What evil thing is this that ye do} Rulers make themselves accessory to the sins of those that are under their charge, if they do not what they can to hinder them. In this case they make their inferiors’ sins their own sins.

{and profane the sabbath-day} This is here given as an instance of their evil; so as to profane the Sabbath is an apparent evil.

V. 18. {Did not your fathers thus?} Jer. 17:21, etc. To continue in the sins of predecessors is a great aggravation of sin.

{And did not our God bring all this evil upon us, and upon this city?} i.e. the Babylonians sacking of Jerusalem, breaking down the walls thereof, burning the house of God and other houses, carrying the inhabitants away, and retaining them in captivity seventy years together. So much was threatened for this sin, Jer. 17:27. So much also is intimated 2 Chr. 36:21.

{yet ye bring more wrath upon Israel by profaning the sabbath} To return to the same sins for which judgments have been executed, after the judgments are removed, is to incense God’s wrath the more, and to pull down heavier judgments.

V. 19. {And it came to pass, that when the gates of Jerusalem began to be dark} Or, the gates of Jerusalem were overshadowed. i.e. when it began to be dark about the gates of Jerusalem. There were hills on the west side of Jerusalem, so as at the sunsetting the light was hid from the gates, and so they were overshadowed.

{before the sabbath} Namely, on the evening before it. It is supposed by many that the Sabbath began at the evening, and that therefore he commanded the gates then to be shut. Or, if it began in the morning, yet he would prevent all buying and selling on the Sabbath-day by keeping out such as would bring in vendible commodities on the evening before.

{I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath} Namely, till the morning of the first day of the week. This shows that he only aimed at keeping the Sabbath from being profaned.

{and some of my servants set I at the gates} That that pious work might more securely be performed, he appointed such as he knew to be faithful to have an especial care of keeping the gates shut. This he did the rather, that when the gates were opened to let in such as should come into the temple, others, that might sell wares, should not thrust in with them.

{that there should no burden be brought in upon the sabbath-day} See v. 15.

V. 20. {So the merchants, and sellers of all kind of ware} Whether natives or strangers.

{Lodged without Jerusalem once or twice} i.e. week after week. So greedy they were of gain that they would rather lodge in the street than not vent their commodities. They hoped that by watching at the gates they might find some opportunity of entering into the city.

V. 21. {Then I testified against them, and said unto them} See v. 15.

{Why lodge ye about the wall?} Heb. before the wall. He thought it not enough to keep them who were within the city from being tempted to profane the Sabbath, but also he did what he could to keep those that were without from that sin.

{If you do so again, I will lay hands on you} This implies some punishment to be inflicted upon them, as to be put in the stocks, or cast into prison.

{from that time forth came they no more on the sabbath} Fear of punishment makes many forbear that which conscience moves them not to forbear.

V. 22. {And I commanded the Levites} The civil magistrate has power to command ecclesiastical persons to perform their duty, 2 Chr. 31:11.

{that they should cleanse themselves} This cleansing implies the very same thing that sanctifying does, 1 Chr. 15:12, 14.

{and that they should come and keep the gates} i.e. of the house of God. For what had the Levites to do with the gates of the city? Or what needed they take care thereof, when the charge was laid upon the governor’s servants? Or what needed they cleanse themselves to keep the gates of the city?

{to sanctify the sabbath-day} By keeping such as were unclean from the house and ordinances of God. For their entering within the gates of God’s house would have been a profaning thereof, especially on the Sabbath-day.

{remember me, O my God, concerning this also} See v. 14.

{and spare me} He pleaded no merit before God, in that he prayed to be spared or forgiven: for he was conscious of his own many failings.

{according to the greatness (or multitude) of thy mercy} God’s mercy is the ground of man’s hope of pardon. True believers so deeply apprehend the multitude and heinousness of their sins, as they are moved thereby to plead the multitude and greatness of God’s mercy, Psa. 51:1.

V. 23. {In those days also} Here follows a third great corruption, which Nehemiah removed after his second coming to Jerusalem. See v. 7, 15.

{Saw I Jews} Who were of the holy seed, and professed the true religion.

{that had married} Heb. had made to dwell with them. For husbands and wives use to dwell together, 1 Pet. 3:7.

{wives of Ashdod} Ashdod was a principality of the Philistines, 1 Sam. 6:17. who were of the cursed Canaanites, Josh. 13:2, 3.

{of Ammon, and of Moab} Though Ammon and Moab were children of Lot, Gen. 19:37, 38. yet were they strangers, without the covenant, and bitter enemies to God’s people. See v. 1.

V. 24. {And their children spake half in the speech of Ashdod} This is to be applied also to Ammon and Moab. Their mothers training them up in their childhood, they imitated their speech; which was so great an evidence that they imitated also their manners. This shows the mischievous effect of unequal marriages: Children are poisoned thereby.

{and could not speak} Heb. they discerned not to speak. They knew not which was the better language, nor to which they were most bound.

{in the Jews’ language} Their fathers were Jews, yet they more inclined to their heathenish mothers: All evil is downhill, with the wind and tide; so as children are more easily brought by the mother to evil than by the father to good.

{but according to the language of each people} Heb. of people and people. Every child learned the language of his mother.

V. 25. {And I contended with them} See v. 11.

{and cursed them} Or, reviled them. He did not this in rash rage, as many do when they curse others, but sharply reproved them, and told them that they had made themselves guilty of the curse whereinto they entered ch. 10:29.

{and smote certain of them} This is to be taken of some lawful punishment, which, as a chief governor, he had power to inflict upon them, Deut. 25:2.

{and plucked off their hair} His holy zeal made him earnest in executing unusual punishment upon them. Thus did Ezra to himself, Ezra 9:3.

{and made them swear by God} All lawful oaths are to be made by God alone, Deut. 6:13. This oath they had taken before, ch. 10:29, 30. but here he brings them more particularly and solemnly to take it again.

{Ye shall not give your daughters, etc.} See ch. 10:30.

{or for yourselves} Sinful things that parents ought not to do for their children, they must much less do for themselves.

V. 26. {Did not Solomon king of Israel sin by these things} By marrying strange wives, and yielding to their idolatrous courses, 1 Kings 11:1, 4, etc.

{yet among many nations was there no king like him} In wisdom, honor, riches, and many other excellencies, 1 Kings 3:12, 13.

{who was beloved of his God} 2 Sam. 12:25. Such as are beloved of God may walk most unworthy of his love.

{and God made him king over all Israel} Solomon had many elder brothers, but God preferred him before them all, 1 Chr. 28:4, 5. Adonijah acknowledges thus much, 1 Kings 2:15.

{Nevertheless, even him did outlandish women cause to sin} And that most grossly, by following Ashtoreth and other idols, 1 Kings 11:4, etc.

V. 27. {Shall we then hearken unto you} Yield to do as you do, or suffer you to continue to do what you do.

{to do all this great evil} Marrying of strange wives was an evil, a great evil, and of a large extent.

{to transgress against our God, in marrying strange wives} Besides the inconveniences that mixed marriages brought to human societies, it was an express sin against God.

V. 28. {And one of the sons of Joiada} i.e. one of the nephews or grandchildren of Joiada. For Josephus the Jewish antiquary sets him down by name to be Manasses, who was the brother of Jaddua, high priest in his time, Antiq. l. 11. c. 7.

{the son of Eliashib the high priest} Ch. 12:10.

{was son in law to Sanballat} By marrying his daughter.

{the Horonite} See ch. 2:10.

{therefore I chased him from me} Nehemiah so ordered the matter that Manasses was excommunicated, and thereby thrust out from having anything to do in the house of God: yea he was also thrust away from their civil society, and in that respect chased from the governor, so as he could have no access to him. The foresaid Josephus says that his father-in-law Sanballat, with many fair promises of building a temple, like to that at Jerusalem, upon mount Gerizzim, and making him the chief priest thereof, moved him to abide at Samaria, where the said Manasses entertained sundry other priests and Israelites that had married strange wives, and Sanballat provided houses and lands for them in the dominion of Samaria. It is supposed that the deadly feud betwixt the Samaritans and the Jews, John 4:9. did hence arise.

V. 29. {Remember them, O my God} See ch. 4:4.

{because they have defiled the priesthood} Heb. for the defilings of the priesthood. Unlawful marriages were a defilement of that function to those persons that were so married, Lev. 21:6, 7.

{and the covenant of the priesthood, and of the Levites} There was a special covenant that God made with Levi, and in him with all his seed, Mal. 2:4. but more particularly with Aaron and his sons, yea, with all his posterity, Lev. 8:35. & 21:1, etc. & 22:2, etc. Num. 25:12, 13. 1 Sam. 2:30.

V. 30. {Thus cleansed I them from all strangers} This has in special relation to all sorts of ministers in the house of God, namely, to all degrees of priests and Levites that had married strange wives. Either he moved them to put away their strange wives and such children as they had by them, as ch. 9:2. or forced them to leave the temple and the land.

{and appointed the wards of the priests, and the Levites} Such courses as David had formerly appointed, 1 Chr. 23, 24, 25, & 26.

{every one in his business} In that particular place and function which belonged unto him.

V. 31. {And for the wood-offering at times appointed} See ch. 10:34.

{and for the first-fruits} See ch. 10:35.

{remember me, O my God for good} See ch. 5:19. This is a sweet close of the Old Testament. For this is the last history and book thereof. The book of Esther which is placed after this, is an history of many years before. See the argument before that book. As for the prophets, they all but the three last were before the captivity. And two of those three, Haggai & Zechariah, uttered their prophecies about the time that the temple was in finishing, namely in the four first years of Darius, Ezra 5:1. Hag. 1:1. Zech. 1:1. and 7:1. Malachi, who is the last of all the prophets, prophesied anon after the temple was built, as is evident by the main scope of his prophecy; so as he may well be thought to have uttered his prophecy in the days of Darius, wherein Haggai and Zechariah uttered theirs, or in the time of Artaxerxes’ reign when Ezra came first to Jerusalem. Many both ancient fathers and later writers suppose Ezra and Malachi were one and the same person: for Malachi signifies a messenger, and Ezra was the Lord’s special messenger.