Nehemiah

Chapter 1

Ver. 1. The words of Nehemiah] Or, the deeds, for he was good at both; and so a singular comfort to his countrymen, according to the notation of his name Nehemiah, i.e. The comfort or rest of the Lord. Here hence also some infer, that Nehemiah himself was the penman of this book (and not Ezra, as the vulgar Latin and many ancients would have it), like as Julius Caesar wrote his own acts (so did Alexander Severus and M. Aurelius, emperors), and by a more modest name, called his book Commentaries, and not Histories; yet did it so well, ut praerepta non praebita facultas scriptoribus videatur, said Aulus Hirtius, that historians had their work done to their hands; he wrote with the same spirit he fought, saith Quintilian, Eodem animo dixit, quo bellavit, lib. 10.

And it came to pass] This book then is a continuation of the former; Nehemiah being a third instrument of procuring this people’s good, after Zerubbabel and Ezra; and deservedly counted and called a third founder of that commonwealth, after Joshua and David.

In the month Chisleu] In the deep of winter: then it was that Hanani and his brethren undertook their journey into Persia, for the good of the Church.

In the twentieth year] sc. Of Artaxerxes Longimanus, thirteen years after Ezra and his company first came to Jerusalem, #Ezr 7:8, with #Ne 2:1.

I was in Shushan the palace] i.e. In the palace of the city Susan; this Susan signifieth a lily, and was so called, likely, for the beauty and delectable site. Now it is called Vahdac of the poverty of the place. Here was Nehemiah waiting upon his office, and promoting the good of his people. Strabo and others say, that the inhabitants of Susia were quiet and peaceable; and were therefore the better beloved by the kings of Persia, Cyrus being the first that made his chief abode there, in winter especially; and that this city was long, and in compass fifteen miles about.

Ver. 2. That Hanani] A gracious man, according to his name ( Nomine tu, quin sis natura Gratius, ac te Gratius hoc Christi gratia praestet, Amen), and zealous for his country; which indeed is a man’s self; and therefore when our Saviour used that proverb, Physician, heal thyself, the sense is, heal thy country, #Lu 4:23.

One of my brethren] Not by race, perhaps, but surely by grace and place; a Jew, and that inwardly, and therefore intrusted, after this, by Nehemiah with a great charge, #Ne 7:2.

Came, he and certain men of Judah] Upon some great suit, likely, for their country; because they took so long and troublesome a journey in the winter, not without that Roman resolution of Pompey in like case, Necesse est ut eam, non ut vivam. It is necessary that I go not that I live. Whatever their business was, these men had better success than afterwards Philo the Jew and his colleagues had in their embassy to Caligula the emperor; who cast them out with contempt, and would not hear their apology against Appion of Alexandria, their deadly enemy.

And I asked them concerning the Jews] The Church was his care; neither could he enjoy aught so long as it went ill with Zion. He was even sick of the affliction of Joseph; and glad he had got any of whom to inquire; he asked them, not out of an itch after news; but of an earnest desire to know how it fared with God’s poor people, that he might cum singulis pectus suum copulate, with singleness of purpose, having bound him, as Cyprian speaketh, rejoice with them that rejoiced, and weep with those that wept, #Ro 12:15, a sure sign of a sound member.

Which were left of the captivity] One of whom he well knew to be more worth than a rabble of rebels, a world of wicked persons; as the Jews rise to say of those seventy souls that went down with Jacob into Egypt, that they were better worth than all the seventy nations of the world besides.

Ver. 3. Are in great affliction and reproach] The Church is heir of the cross, saith Luther, Ecclesia est haeres crucis, and it was ever the portion of God’s people to be reproached, as David was by Doeg with devouring words, #Ps 52:1. Their breath as fire shall devour you, #Isa 33:11.

The wall of Jerusalem also is broken down] So that thieves and murderers came in, in the night, saith Comestor here, and slew many of them.

And the gates thereof are burnt with fire] They were burnt by the Chaldeans, and never yet repaired. And to keep a continual great watch was too great a charge and trouble.

Ver. 4. And it came to pass when I heard] It was not without a special providence that these good men thus met, and by mutual conference kindled one another; and that thereby God provided a remedy. Things fall not out by haphazard, but by God’s most wise dispose and appointment.

That I sat down and wept] He was even pressed down with the greatness of his grief, whereto be gave vent by his eyes, #Zep 3:17,18, Expletur lachrymis, egeriturque dolor (Ovid) He was filled with tears and grief was shown. God promises much mercy to such to whom the reproach of the solemn assemblies was a burden. Nehemiah cannot stand under it, but sits down and weeps.

And mourned certain days] viz. For three months’ time; for so long he was preparing himself to petition the king, #Ne 1:1 2:1.

And fasted, and prayed] This was a sure course, and never miscarried, as hath been noted, #Ezr 9.

Before the God of heaven] With face turned toward his holy temple, #1Ki 8:44,48, with heart lifted up to the highest heavens, those hills whence should come his help.

Ver. 5. I beseech thee, O Lord] Annah Jehovah; an insinuating preface; whereby he seeketh first to get in with God speaking him fair; as doth likewise David, in a real and heavenly compliment, #Ps 116:16. Obsecro Iehovah, I beseech, O Lord (I am thy servant, I am thy servant, the son of thine handmaid), break thou my bands. So the Church, #Isa 64:9, "Behold, see, we beseech thee, we are all thy people."

The great and terrible God] A great King above all gods, #Ex 15:11. Αξιωματικωτατς εστιν ο βασιλευς ημων, saith a Greek father: "glorious in holiness, fearful in praises, doing wonders," saith Moses in one place; as in another, "The Lord our God is God of gods, and Lord of lords, a great God, a mighty, and a terrible," #De 10:17. Vere verendus et venerandus. Truly reverence and will worship. Thus Nehemiah begins his prayer, and counts it a great mercy that he may creep in at a corner, and present himself before this most majestic Monarch of the world with greatest self-abasement.

That keepeth covenant and mercy] That he may at once both tremble before him and trust upon him; he describeth God by his goodness as well as by greatness, and so helpeth his own faith by contemplating God’s faithfulness and lovingkindness. God hath hitherto kept covenant with heaven and earth, with nights and days, #Jer 33:20,25, that one shall succeed the other; and shall he break with his people? no, verily. Be sure to keep faith in heart, or you will pray but poorly. And for this, learn in the preface to your prayers to propound God to yourselves in such notions, and under such terms and titles, as may most conduce thereunto, pleading the covenant.

That love him and observe his commandments] That love to be his servants, #Isa 56:6, that wait for his law, #Isa 42:4, that think upon his commandments to do them, #Ps 103:18.

Ver. 6. Let thine ears now be attentive, and thine eyes open] Should not God see as well as hear (saith a divine), his children should want many things. We apprehend not all our wants; and so cannot pray for relief of all. He of his own accord, without any monitor, is wont to aid us. "The eyes of the Lord are upon the righteous; and his ears are open to their prayer," #Ps 33:15.

That thou mayest hear the prayer of thy servant] If not secundum voluntatem, yet ad utilitatem (Aug. Confess. 1. 5, c. 8), but usually God answereth his servants’ prayers, fitting his mercy ad cardinem desiderii, to a longing heart, as here; and letting it be unto them even as they will.

Which I pray before thee now, day and night] Christ requireth his servants and suppliants to pray and not faint, #Lu 18:1. Ordinarily, morning and evening without fail; extraordinarily, oftener. The Jews divide their day into prayer, work, and repast; neither will they omit prayer for their meat or labour. The Mahometans, what occasion soever they have, either by profit or pleasure, to divert them, will pray five times every day; and upon the Friday (which is their sabbath) six times. Vae torpori nostro! woe our numbness, how few and feeble are our prayers for ourselves and for brethren in distress; who have for that cause an unanswerable action against us!

And confess the sins of the children of Israel] This he did more fully and at large than is here set down; and he fitly beginnneth with confession; that having gotten off the guilt of sin, he might with more courage and comfort deprecate wrath, and beg mercy.

Which we have sinned against thee] There lay the pinch of his grief, that they sinned against so good a God.

Both I and my father’s house have sinned] Hic igitur Lyra deliravit, Lyra is incorrect when he saith here, that Nehemiah confessed his own sins, but only as a member of the same body, he himself being innocent. Comparatively innocent he was, doubtless; but that he was not without sin, and such sin as he had cause to confess to be God provoking sins, is clear by this very text. He was sensible of his own sins, and of other men’s sins too. The sins of our ancestors not bewailed and disclaimed, are set upon our score, #Da 5:22.

Ver. 7. We have dealt very corruptly] Heb. Corrupting, we have corrupted ourselves against thee. Or, We have bound ourselves unto thee to be punished for our sins. Of confessing with utmost aggravation, and laying load upon ourselves, see the notes on Ezra 9. {See Trapp on "Ezr 9:1"} &c.

And have not kept the commandments, nor statutes, nor judgments] i.e. Neither the laws moral, ceremonial, nor judicial. We have broken all thy bonds, and cast thy cords from us.

Ver. 8. Remember, I beseech thee, the word] It befalleth not the Lord to forget or remember (to speak properly), for all things are present with him. Nevertheless metaphorically God is said to do both; as when, being provoked by the horrid sins of the Jews, he so punished them as if he had forgotten that they were his people, or that he had ever made them any promises. And in this case God gives his prophets and praying people leave to be his remembrancers, #Isa 62:6,7. Ye that are the Lord’s remembrancers, keep not silence, and give him no rest till he establish, and till he make Jerusalem a praise in the earth. This Nehemiah doth here most vigorously, and sped accordingly; let us do likewise. Cast the labouring Church into God’s everlasting arms, and remind him of his promises burden him with them, as that martyr said; put them into suit, they are nigh the Lord day and night, #1Ki 8:59. Say, remember thy word unto thy servant, whereupon thou hast caused me to trust, #Ps 119:49. And in the want of other rhetoric urge this, with repetition, Lord, thou hast promised, thou hast promised, &c. He loves to be urged with his word, to be used upon his bond, &c.

The word that thou commandest, &c.] The threatening is also to be acknowledged God’s word, as well as the promise; and the uprightness of our hearts is, to be approving by believing the one as well as the other. Sour and sweet make the best sauce; promises and menaces mingled serve to keep the heart in the best temper, as Nehemiah’s was.

Ver. 9. But if ye turn unto me] By sin men do wickedly depart from God; as by repentance they return unto him, and close with him.

And keep my commandments] Evangelically keep them; for with a legal obedience none can: our short legs and pursy hearts cannot hold out here.

And do them] Or at least, be doing at them, do them as we can; si praecepta faciamus, etiamsi non perficiamus, sufficit.

Unto the uttermost part of the heaven] That is, of the earth, which seems to our eye terminated with the heaven, and covered as with a half globe. Jews are a dejected people to this present; and a fearful instance of God’s heavy indignation against sin. Josephus saith, that in his time they were grown so wicked, that if the Romans had not destroyed and dispersed them, without doubt either the earth would have swallowed them up, or fire from heaven have consumed them.

Yet will I gather them from thence] Else not. God’s promises are with a condition, which is as an oar in a boat, and stern of a ship; and turns the promise another way.

Ver. 10. Now these are thy servants and thy people] And therefore thou art concerned, in point of honour, to see to them, and to work for them, as every master will do for his servants, and king for his subjects. Otherwise, the neighbouring nations our enemies may possibly say as Aigoland, king of Saragossa, in Aragon, did; of whom it is reported, that he long time made Charlemagne believe that he would be baptized. And when he came for that purpose to the French court, and saw many diseased and poor people expecting alms from the emperor’s table, he asking what they were? was answered, that they were the servants and people of God. On these words he speedily returned, desperately protesting that he would not serve that God which could keep his servants no better.

Whom thou hast redeemed by thy great power] And wilt thou part with thy purchase, or obscure the glory of thy conquest over the gods and people of Egypt, by leaving this thy people destitute?

Ver. 11. O Lord, I beseech thee] He ends as he began, see #Ne 1:5, praying in the Holy Ghost, whose creature prayer is.

And to the prayer of thy servants] Whose necessities prick them on to prayer in all places; and who pray for the peace of Jerusalem incessantly, #Ps 137.

Who desire to fear thy name] The whole life of a true Christian is nothing else but sanctum desiderium, saith Austin, a holy desire. "Willing to live honestly," #Heb 13:18, wishing well to an exact keeping of God’s commandments, #Ps 119:4,5, affecting that perfection which yet we cannot effect.

Prosper, I pray thee] Prosperity given in as an answer to prayer is very sweet; as the cipher, when it followeth the figure, adds to the number, though it be nothing in itself.

For I was the king’s cupbearer] And so might take mollissima fandi tempora, my fittest opportunity to help my people.

Chapter 2

Ver. 1. And it came to pass in the month Nisan] Time and place is to be registered of special mercies received. "This shall be written for the generation to come: and the people which shall be created shall praise the Lord," #Ps 102:18.

In the twentieth year of Artaxerxes] Surnamed Longhand, as our Edward I was called Longshanks, and another Longespee, or Longsword. This Longhand is renowned for the fairest among men in that age, Μακροχειρ, Omnium hominum puleherrimus (Aemil. Prob.); of all men most handsome; and no wonder, if he were (as is generally thought) the son of that fairest Esther.

That wine was before him] There was a feast, as #Ne 2:6. Not by chance, but by God’s providence; who of small occasions worketh greatest matters many times, as he put small thoughts into the heart of Ahasuerus for great purposes, #Es 6:1.

And I took up the wine, &c.] As Esther was come to the kingdom, so Nehemiah to this office, for such a time as this, #Es 4:14. Though he were a prisoner, a stranger, one of another religion, yet is he the king’s cupbearer and taster; and once of great trust and credit. This was a strange work of God, to cause heathen princes thus to favour the religion that they knew not, and to defend that people which their subjects hated.

Now I had not been beforetime sad in his presence] Princes are usually set upon the merry pin; and all devices are used, by jesters and otherwise, to make them merry; no mourner might be seen in Ahasuerus’s court, #Es 4:4. But good Nehemiah had been, for certain months’ time, afflicting his soul and macerating his body, as in the former chapter: hence his present sadness, which the king (being a wise man and a loving master) soon observed.

Ver. 2. Wherefore the king said unto me, Why is thy countenance sad?] Some would have chided him, and bid him be packing, for they liked not his looks, there might be treason hatching in his heart; he was a man of an ill aspect. But love thinks no evil.

Seeing thou art not sick?] Sickness will cause sadness in the best. Those stoics that said a wise man must be merry, though sick, when sickness came, were convinced, se magnificentius locutos esse quam verius, that they spake rather bravely than truly. And therefore Cicero to a merry life requireth three things: 1. To enjoy health. 2. To possess honour. 3. Not to suffer necessity. Faith in Christ is more to the purpose than any or all of these.

This is nothing else but sorrow of heart] The heart commonly sitteth in the conntenance, and there showeth how it stands affected. Momus needeth not carp at man’s make, and wish a window in his breast, that his thoughts might be seen; for, "a merry heart maketh a cheerful countenance: but by sorrow of heart the spirit is broken," #Pr 15:13. The Hebrews say that a man’s inside is turned out and discovered, in oculis, in loculis, in poculis, in his eyes, purse, and cup.

Then I was very sore afraid] Grieved before, now afraid. Thus, aliud ex alio malum: fluctus fluctum trudit, One sorrow followeth another, and a Christian’s faith and patience is continually exercised. But in the multitude of Nehemiah’s perplexed thoughts within him, God’s comforts refreshed his soul, #Ps 94:19. He casts his suit or his burden upon the Lord, #Ps 55:22, and doubteth not but he will effect his desire.

Ver. 3. And I said unto the king] After he had pulled up his best heart, and recovered his spirits, he declareth unto the king the cause of his sadness. How ready should our tongues be to lay open our cares to the God of all comfort, when we see Nehemiah so quick in the expressions of his sorrow to an uncertain ear.

Let the king live for ever] i.e. Very long. Let him not suspect, by my sadness, that I have any evil intent or treasonable design against him; for I heartily wish his welfare. It was not court holy water (as they call it) wherewith he here besprinkles his prince; it was not counterfeit courtesy; such as was that of Squier the traitor, A.D. 1597, sent by Walpole the Jesuit, to poison the pummel of Queen Elizabeth’s saddle, when she was to ride abroad; which also he did (but without effect), saying cheerfully at the same time, God save the Queen. Saluta libenter greet gladly, is by many practised, from the teeth outward; but by Nehemiah, heartily.

Why should not my countenance be sad?] In time of common calamities there is just cause of a general sadness, "should we then make mirth?" #Eze 21:10. The Romans severely punished one that showed himself out of a window with a garland on his head in the time of the Punic war, when it went ill with the commonwealth. Justinus, the good emperor of Constantinople, took the downfall of the city of Antioch by an earthquake so much to heart, that it caused him a grievous fit of sickness, A.D. 527. When Pope Clement and his cardinals were imprisoned by the duke of Bourbon’s men in St Angelo, Caesar in Spain forbade all interludes to be played, &c. In France, the duke of Bourbon was condemned of treason, his name and memorial were accursed, his arms pulled down, his lands and goods confiscated. In England, King Henry was extremely displeased. Cardinal Wolsey wept tenderly, and emptied the land of 288,000 pounds to relieve and ransom the distressed pope.

When the city, the place of my fathers’ sepalchres] A good argument to a heathen, who set great store by (as now the Papists keep great stir about) their burial places; as if one place were holier than another for that purpose: a mere device to pick poor men’s purses.

And the gates thereof are consumed with fire] The Jews at this day, when they build a house, they are, say the Rabbis, to leave one part of it unfinished, and lying rude, in remembrance that Jerusalem and the temple are, at present, desolate (Hist. of Rites of Jews, by Leo Moden.). At least, they use to leave about a yard square of the house unplastered, on which they write in great letters that of the Psalmist, If I forget Jerusalem, then let my right hand forget her cunning, #Ps 137:5, or else these words, Zecher Lechorbon, The memory of the desolation.

Ver. 4. Then the king said unto me] Some think that Nehemiah looked thus sad before the king on purpose, to make way to this his request.

For what dost thou make request?] Not for any other honour or great office about the court or in the country; not for any private friend, or the like, but the good of the Church. Thus Nebridius, in Jerome, though a courtier and nephew to the empress, yet never made suit but for the relief of the poor afflicted. Thus Terence, that noble general under Valens, the emperor, being bidden to ask what he would, asked nothing but that the Church might be rid of Arians. And when the emperor, being himself an Arian, tore his petition, he said he would never ask anything for himself if he might not prevail for the Church (Theodoret).

So I prayed to the God of heaven] Darting up an ejaculation, a sudden and secret desire to God, to order and speed his petition. Begin all with prayer, and then expect a blessing. Call in the Divine help, if it be but by darting out our desires to God. Thus Moses cried to God, yet said nothing, #Ex 14:15. Hannah was not heard, and yet she prayed. Austin reports the custom of the Egyptian Churches, to pray frequently and fervently, but briefly, and by way of ejaculation, ne fervor languesceret, lest their heat should abate, Crebras habere orationes, sed brevissimas et raptim eiaculatas.

Ver. 5. If it please the king] Silken words must be given to kings, as the mother of Darius said (η διστα, η ηκιστα); neither must they be rudely and roughly dealt with, as Joab dealt with David, #2Sa 19:5, who, therefore, could never well brook him afterward, but set another in his place.

And if thy servant have found favour] Pellican observeth here, that Nehemiah was a great favourite of this king’s; as appeared in that having so many nobles, he chose him to this office, rather than any of them. He, therefore, pleads it as a pledge of further favour; so may we with God, as being no small favourites in the beloved one, #Eph 1:5.

That thou wouldest send me unto Judah] Not only give me leave to go, but also send me with a commission to be governor. This was a bold request, but modestly proposed, and easily obtained. The king is not he that can deny you anything, #Jer 38:5. Love is liberal, charity is no churl.

Ver. 6. And the king said unto me] He yields for the thing, only indents for the time; as being loth to deny Nehemiah his suit, and yet as loth to forego so faithful a servant. Ipse aspectus viri boni delectat (Seneca).

The queen also sitting by him] And assisting his cause likely. Some think this was Esther, the queen mother. But the Hebrew word here is, wife: now the kings of Persia were noted for uxorious.

For how long, &c.] The departure of a dear friend is so grievous, that death itself is called by that name.

So it pleased the king to send me] As a governor, #Ne 5:14. This was the fruit of prayer, and, therefore, so much the sweeter.

And I set him a time] sc. Twelve years, #Ne 5:14. But more probably a shorter time at first.

Ver. 7. Moreover I said unto the king] He taketh further boldness upon the former encouragement; so may we with Almighty God, the Sun of our righteousness, the Sea of our salvation. Conclude as she did, A company comes. God never left bating till Abraham left begging.

Let letters be given me to the governors] Those nearest neighbours, but greatest enemies.

That they may convey me over] He committed himself to God, and yet petitions the king for a convoy. In all our enterprises God is so to be trusted as if we had used no means; and yet the means is so to be used as if we had no God to trust in.

Ver. 8. Keeper of the king’s forest] Heb. Paradise; probably so called for the pleasantness of it. Tho French Protestants called their temple or church at Lyons, Paradise, David’s delight, #Ps 27 Ps 84.

Of the palace that appertained to the house] i.e., to the Temple, which is called the house, by an excellency; as the Scriptures are called the Bible, that is, the Book, as being the only best book, in comparison whereof all other books in the world are no better than waste paper.

And for the house that I shall enter into] i.e., A dwelling house for myself, when once the public is served. Junius understands it of a common hall or shire house, wherein he might sit and judge causes brought before him.

And the king granted me] It was but ask and have, and so it is between God and his people. When there was a speech among some holy men, what was the best trade? one answered, beggary; it is the hardest and richest trade. Common beggary is indeed the poorest and easiest; but prayer he meant. A courtier gets more by one suit oft than a tradesman or merchant haply with twenty years’ labour; so doth a faithful prayer, &c.

According to the good hand] He calleth him his God, as if he loved or cared more for him than for the rest of the world. It is the property of true faith, ιδιοποιεισθαι, to make all its own that it can lay hold upon. {See Trapp on "Ezr 7:6"}

Ver. 9. Then I came to the governors] Josephus saith that the next day he took his journey and delivered his letters to Saddeus, governor of Syria, Phoenicia, and Samaria. A strange example, saith one, to see a courtier leave that wealth, ease, and authority that he was in, and go dwell so far from court in an old, torn, and decayed city, among a rude poor people, where be should not live quietly, but toil and drudge like a day labourer, in dread and danger of his life. But this is the case of earnest and zealous men in religion, &c.

Now the king had sent captains] This was more than Nehemiah had desired; and as much as he could have done for the greatest lord in the land. God is likewise usually better to his people than their prayers; and when they ask but one talent, he, Naaman like, will force them to take two.

10. When Sanballat the Horonite] That is, the Moabite, #Isa 15:4 Jer 48:3,5,34. His name signifieth, saith one, a pure enemy; he was come of that spiteful people, who were anciently irked because of Israel, #Nu 22:3,4, or did inwardly fret and vex at them, as #Ex 1:12, who yet were allied unto them, and did them no harm in their passage by them, yea, had done them good by the slaughter of the Amorites, their encroaching neighbours.

And Tobiah the servant] A servant or bondslave once he had been, though now a Toparch, a lieutenant to the king of Persia. Now such are most troublesome, #Pr 30:22.

Asperlus nihil est humili, cum surgit in altum.

Αφορητος εστιν ευτυχων μαστιγιας.

Heard it] As they might soon do by means of their wives, who were Jewesses. And the Jews to this day are generally found the most nimble and mercurial wits in the world. Every vizier and bashaw of state among the Turks useth to keep a Jew of his private counsel; whose malice, wit, and experience of Christendom, with their continual intelligence, is thought to advise most of that mischief which the Turk puts in execution against us.

It grieved them exceedingly] Heb. It seemed to them an evil, a great evil; it displeased them sore, and vexed them at the very heart, such was their spleen and spite. Envy is a deadly mischief; and because it cannot feed upon other men’s hearts, it feedeth upon its own, drinking up the most part of its own venom. The envious man is not like the maid in Avicen, who, feeding upon poison, was herself healthy, yet infected others with her venomous breath; but like the serpent Porphyrius, which is full of poison, but, wanting teeth, hurteth none but himself; or as the hill Aetna, &c.

That there was come a man to seek the welfare, &c.] This they looked upon with an evil eye, and were vexed, Invidia Siculi, &c. Who can stand before envy? #Pr 27:4. It espieth with great grief the smallest things the good man doth or hath, and is, therefore, absolutely the best thing to clear the eyesight, said Actius Sincerus, a nobleman, to King Frederick.

Ver. 11. So I came to Jerusalem] Thither God brought him, as on eagles’ wings, maugre the malice of his enemies. The Jews had great reason to rejoice, and to welcome him with great solemnity; which yet they did not, for aught we read; but that he taketh not for any discouragement; his reward was with God. He was of another spirit than his countrymen, who were all for their own ends and interests, and little cared for the public.

And was there three days] Resting his body, Quod caret alterna requie (Ovid). {See Trapp on "Ezr 8:32"} but casting about in his mind how best to effcct that he came for, and to persuade with others to join with him. And now he found that he was come from the court to the cart, from a pleasant life to a careful and cumbersome.

Ver. 12. And I arose in the night] His cares would not suffer him to sleep, Ου χρη παννυχιον (Homer), but up he gets, and about the walls; taking the night, as fittest for secrecy and safety.

I and some few men with me] He went not alone, lest he should fall into some danger of life, Vae soli; alas alone, nor yet with many, lest he should make a disturbance, and betray his counsel. "Be wise as serpents," #Mt 10:16.

Neither told I any man what God had put into my heart] That the thing was of God he nothing doubted; hence his fervour in following it; he knew there was a curse to those that do the Lord’s work negligently. That he might not be defeated from his purpose, he tells no man. He that would have his counsel kept, let him keep it to himself. Hardly shall a man meet with such a counsel keeper as he was, who, being upbraided with his stinking breath, answered, that he had kept his friends’ secrets committed to him so long in his breast that there they rotted; and thence was the unsavouriness of his breath.

Si sapis, arcane vina reconde cado.

Qui sapit, arcano gaudeat ipse sinu.

Neither was there any beast] For the avoiding of noise.

Ver. 13. By the gate of the valley] By which men went into the valley of Jehoshaphat, #Joe 3:2,12. The Septuagint call it Portam Galilae, the gate of dead men’s skulls; because that way they went out to Golgotha.

Even before the dragon well] So called, either because some venomous serpent had been found there; or because the waters ran out of the mouth of a brazen serpent; or because they ran creepingly, softly, as the waters of Shiloah, #Isa 8:6.

And to the dung port] Where was their common dunghill, a sewer to the city; near whereunto ran the brook Kidron, or the town sewer.

And viewed the wall of Jerusalem] Junius rendereth it, Ubi effringebam de muris, Where I broke off a piece of the wall; sc. that I might try the soundness or unsoundness of that which remaineth of it, that I might know whether it needed to be all pulled down, or whether it might be built upon. Our translators read it, sober, not shober; and thence the different interpretation.

Which were broken down] Asher hem perutsim: Hem, with an open Mem, which is not usual ( סה pro מה); to set forth, as some think, the rupture and openness of the walls, so much bewailed by this good man in this chapter. The final form for the מ was not used. {Hebrew Text Note}

Ver. 14. Then I went to the gate of the fountain] Or well-gate; where was great plenty of water ponds, watering places, &c. Junius saith it was that whereby men went out to the pool of Siloah and Rogel.

And to the king’s pool] The water course made, or repaired, at least, by King Hezekiah, #2Ki 20:20.

But there was no place for the beast, &c.] There was so much rubbish, and such ruins. This was the fruit of sin, which makes of a city a heap, as the prophet speaks, and hurls such confusion over the world, that had not Christ, our true Nehemiah, undertaken the shattered condition thereof to uphold it, it had surely fallen about Adam’s ears.

Ver. 15. Then went I up in the night] sc. By moonlight; for the moon is mistress of the night, #Ps 136:9, by the brightness she borroweth from the body of the sun, which the moon receiveth and reflecteth, like a lookingglass.

And viewed the wall] That which was left of it, τα λειψανα, as Scaliger’s epitaph is, Scaligeri quod reliquum est, Scaliger’s relics.

And entered by the gate of the valley] Where he first went out; so he walked the round, not caring to observe that rule of Pythagoras, Eadem via qua progressus fueris ne regrediare, Go not back the same way you came out.

Ver. 16. And the rulers knew not whither I went] Taciturnity, in some cases, is a virtue; and everything is beautiful in its season. There is a time to keep silence, and a time to speak, #Ec 3:7. And he is a truly wise man that can discern his season for both. Discamus prius non loqui, saith Jerome, Let us first learn not to speak, that we may afterwards open our mouths and minds with discretion. Silence is by Solomon first set before speaking; and first takes its time and turn, as it did here in Nehemiah, the prudent. {See Trapp on "Ne 2:12"} The word here rendered rulers is rather Chaldee than Hebrew.

Nor to the nobles] Heb. White ones. Among the Jews great men affected to go in white; as among the Romans in purple or scarlet. Hence Pilate’s soldiers clad Christ in purple; Herod’s, in white, #Lu 23:11 Mt 27:28.

Nor to the rest, &c.] So, as to ask their advice.

Ver. 17. Then said I unto them] Then, when I saw it a fit season to say it. It is an excellent skill to time a word, #Isa 50:4. To circumstantiate it aright, #Pr 25:11. That it may run as upon wheels: Nehemiah’s words do so, notably. Verba prius ad limam revocata, quam ad linguam, words well weighed ere uttered. Nescit paenitenda loqui qui proferenda prius sue tradidit examini, He cannot but speak wisely who speaketh warily.

Jerusalem lieth waste] i.e., open to the spoiler; as the pope made account this land was in Henry VIII’s time, when he had given it primo occupaturo, to him that should first invade and seize it.

Come, and let us build, &c.] With forces united, with one shoulder, Multorum manibus grande levatur onus.

That we be no more a reproach] Quam multa quam paucis! How much in a little! said Cicero of Brutus’s laconical epistle; and the like may we say of this pithy and pathetic speech. Those that love to hear themselves talk, saith Bishop Pilkington upon this text, and with many words to colour their ill meaning, may here learn how a simple truth, plainly told in few words, worketh more in good men’s hearts than a painted tale that hath little truth and less good meaning in it. An honest matter speaketh for itself, and needeth no colouring; and he that useth most flattering and subtle words maketh wise men mistrust the matter to be ill. A few words well placed are much better than a long unsavoury tale. Thus he.

Ver. 18. Then I told them of the hand of my God] i.e., of his gracious providence in prospering me in all.

As also the king’s words] Which were likewise very gracious and comfortable. Now he that hath both God and the king on his side, what would he have more?

And they said, Let us rise up and build] So forcible are right words, delivered in a mild and moderate manner, as here. Let us rise, say they. Let us linger no longer, but speedily fall to labour; and recover that with our diligence that our fathers lost by their disobedience.

So they strengthened their hands for this good work] They took courage, and went an end with it. So much good may one man of place, power, and zeal do for the Church, by stirring up to love and good works. It is said of the precious stone Pyrites, that it puts not forth its fiery power till well rubbed; and then it is so hot that it burneth one’s fingers.

Ver. 19. But when Sanballat the Horonite, &c.] At first these men were sad, but now mad with malice. Wicked men grow worse and worse, in peius proficiunt, but they shall proceed no further: for their madness shall appear to all men.

And Geshem the Arabian] Lieutenant of Arabia for the king of Persia. He also joins himself to the two former to hinder the work in hand. Such opposition met Luther with, when he began to reform. The pope excommunicated him; the emperor proscribed him; Henry, king of England, and Lewis, king of Hungary, wrote against him; but the work went on, nevertheless, because it was of God.

They laughed us to scorn and despised us] As a company of fools, that could never effect what we attempted. So Erasmus and Sir Thomas More thought to have mocked the Lutherans out of their religion, Notum est Erasmi dicterium, Qualem a se decimum Capito fore sperat? &c. This the Scripture calleth cruel mocking, #Heb 11:36; and ranks it with bloody persecution. Indeed, the favourablest persecution, saith one, of any good cause is the lash of lewd tongues; whether by bitter taunts or scurrilous invectives; which it is as impossible to avoid as necessary to condemn, &c. Bravely condemn, saith another worthy, all contumelies and contempts for thy conscience; taking them as crowns and confirmations of thy conformity to Christ.

And said, What is this thing that ye do?] Scoffingly they said it; like as Pilate said to our Saviour, What is truth? Oh how easy is it to wag a wicked tongue! Nihil tam volucre quam maledictum, nihil facilius emittitur (Cicero). One while they charge this people with folly; another while with treachery. If to accuse a man only were sufficient to make him guilty, none should be innocent.

Will ye rebel against the king?] This was ever, saith Lipsius, Unicum crimen eorum, qui crimine vacabant, the only and ordinary charge laid upon the most innocent. Elias is a troubler, Jeremiah a traitor, Paul a pest, Luther a trumpet of rebellion, all the orthodox antimagistratical. To colour the massacre of Paris, and to accuse it to the world, there was coin stamped in the forepart, whereof (together with the king’s picture) was this inscription: Virtus in Rebelles, Valour against the rebels; and on the other side, Pietas excitavit iustitiam, Piety hath excited justice.

Ver. 20. Then answered I them, and said unto them] He would not honour them so far as to tell them of the king’s licence; but shapes them a sharp answer, and shakes them up as having nothing there to do. This was true Christian courage; this was right, and much better than railing for railing; for that were but lutum lute purgare, to wash off one dirt with another.

The God of heaven] Who does whatsoever he pleases in heaven and earth; who looks and laughs at your malice.

He will prosper us] He will break his heavens, and come down amongst us, and give good success. Oh the force of a heroic faith! Though Sense says, It will not be, Reason, it cannot be; yet Faith gets above and says, It shall be; God will prosper us. It eats its way through the alps of whatsoever difficulties.

But ye have no portion] Nothing to do here, neither ought you to interpose in aliena republica, in a foreign land, as busy braggers and quarrellers; meddle where you have command.

Nor right] sc. Of interest or any good desert.

Nor memorial] Or enrolment there, as free denizens; therefore we neither accept you as friends nor fear you as enemies, &c.

Chapter 3

Ver. 1. Then Eliashib the high priest rose up] He was first, as fit he should, for example’s sake; ministers must be patterns of piety; they have many eyes upon them, and everything in their practice should be worthy imitation. This Eliashib was grandchild to Jeshua, #Ne 12:10.

With his brethren the priests] Who were before fearful, or forgetful; till reminded and excited by Nehemiah; who, as a lion, became captain to this hosts of harts, and achieved great matters. So strong and so sweet an operation hath a seasonable exhortation, when it falleth on a prepared heart, and is set on by God.

And they built the sheep gate] And reason it was, saith an interpreter (Bishop Pilkington), that as they were shepherds to the people, so they should build the sheep gate, which was at the east end of the city where the Temple was, where the sheep came in that were offered in sacrifice, and whereof they had their parts, according to the law. This gate may well be compared to Christ Jesus, who sought the lost sheep, and was sacrificed as a lamb, and is the gate whereby only we enter, and his shepherds must be the builders of it, and bring the people into the fold.

They sanctified it] i.e., beautified it, and then consecrated it by their prayers and devotions. This was priest like; and probably hereupon followed that miracle of an angel’s descending, at their several solemn feasts, into the pool of Bethesda (which was near to this gate, and where they washed their sacrifices), and healing all diseases, #Joh 5:4.

Even unto the tower of Meah] Or the centenary tower, so called for its hundred pinnacles, haply; or, because a hundred cubits high.

Ver. 2. And next unto him builded the men of Jericho] And are thereby here eternalized for their forwardness.

Claros inter, habent nomina clara, vires.

They have fame among men of fame. Though they dwelt farthest off, yet they were of the first that came to work. Jericho was the first city that Joshua overthrew for their wickedness, and cursed him that should rebuild it. Now it is the first that comes to help forward this city of God. So great is the change when God turneth people’s hearts. Our fathers were as barbarous and brutish as the very Scythians; their religion was a mere irreligion and worse till Christ came among us, and gave us the pre-eminence. For besides that England was the first of all the provinces that publicly received the gospel (as saith Sabellicus), our Constantine hath been reckoned the first Christian emperor, our Lucius the first christened king, and our Henry VIII the first that brake the neck of the pope’s usurped authority. As we were the first that submitted to that man of sin, so were we among the first that cast him off again; and although we are penitus toto divisi orbe Britanni (Lucan.), yet we have been hitherto famous all the world over for our faith and forwardness in God’s service; though of late we have run retrograde, to the reproach of our nation. Diogenes in a great assembly going backward on purpose, and seeing every one laughing him to scorn, asked them aloud, if they were not ashamed so to do: since he went backwards but once, when they did so continually. Oh, let it not be said of us, as once of Jerusalem, that we are "slidden back by a perpetual backsliding, that we hold fast deceit, and refuse to return," #Jer 8:5. This is to be worse than wicked Jericho, &c.

Builded Zaccur] Whose memory therefore is blessed, when "the name of the wicked shall rot," #Pr 10:7.

Ver. 3. But the fish gate] That stood toward the sea, and let in fishermen, as the men of Tyre, #Ne 13:16,19.

Did the sons of Hassenaah build] Whether this Hassenaah were a man or a city it appeareth not.

Ver. 4. Meshullam the son of Berechiah] This Meshullam was one of those men of understanding and made use of by Ezra, #Ezr 8:16.

Ver. 5. The Tekoites repaired] The common sort of them; for the nobles refused. The lesser fishes bite best; the poor are gospelized, #Mt 11:5, destined to the diadem, #Jas 2:5.

But their nobles put not their necks] So haughty they were and high minded, they thought it a business below their greatness; somewhat of that profane earl of Westmoreland’s mind, who said that he had no need to pray to God, for he had tenants enough to pray for him. "Not many mighty, not many noble," saith the apostle, #1Co 1:26; well if any. The lion and eagle were not for sacrifice, as the lamb and dove were. Yet the old nobility of Israel were forward with their staves of honour, and are therefore famous, #Nu 21:18.

To the work of the Lord] Though they knew him to be Lord of lords, who are all his vassals and underlings; and, by special relation, their Lord, so avouched by these his holy day servants; yet so stiffnecked were they, that they would not stoop to his service; but cried out, as the Popish clergy do, Domine, nos sumus exempti, we may not work, we will not contribute.

Ver. 6. Moreover the old gate] Famous only for its antiquity; like as many old books are monumenta adorandae robiginis, of more antiquity than authority; and as that image at Ephesus, that was said, but falsely, to have fallen down from Jupiter (Διοπετες), so the covetous priests persuaded the credulous people, #Ac 19:35. The Rabbis say, that this was a gate ever since the time that David took Zion from the Jebusites, Quis hoc credat, nisi sit pro teste vetustas? Who would believe this unless he winessed it?

Ver. 7. Unto the throne of the governor] i.e. Of the king of Persia’s viceroy, who had there his throne, or tribunal. But to what a height of pride were the bishops grown, that sat in thrones, and from on high despised their fellow servants! this was their ruin, God putts down the mighty from their throne, and exalts them of low degree, #Lu 1:52.

Ver. 8. Of the goldsmiths…the son of one of the apothecaries] These were ever thriving trades; they both had wealth, and hearts to part with it, upon so good a work. Difficile est animos opibus non tradere, &c. It is not difficult that their spirits deliver help. (Martial).

Unto the broad wall] Which, haply for the thickness of it, was left undemolished by the Chaldeans.

Ver. 9. Ruler of the half part of Jerusalem] Which, being part in Judah and part in Benjamin, had two general rulers. See #Ne 3:12.

Ver. 10. Even over against his house] Thither he was assigned, probably, because there he would build the stronger, for his own security.

Ver. 11. The son of Pahathmoab] This man might be a Moabite by stock or descent, and an Israelite by religion; like as Jether was by nature an Ishmaelite, #1Ch 2:17, but by his faith an Israelite, #1Ch 7:38.

And the tower of the furnaces] That had furnaces or ovens under it; like as the library at Bonony hath an eating house and a wine cellar. In commendation of which situation Cardinal Bobba conceited that he had very wittily (indeed wickedly) applied that text, #Pr 9:1,2, Wisdom hath builded her house, she hath also mingled her wine, she hath also furnished her table.

Ver. 12. Shallum the son of Halohesh] Some read it, the son of an enchanter, or conjurer; and tells us that conjuring was a common thing among the Jews, as, #Ac 13:8 Elymas, and elsewhere the sons of Sceva, &c. But Shallum (if ever any such) forsook that science (as did afterwards also Cyprian) to become a Christian.

He and his daughters] Either finishing what their father (now dead) had begun; or parting with their portions toward the repair of the wall; and haply laying their own hands to the Lord’s work.

Ver. 13. The valley gate] See #Ne 2:13.

And the inhabitants of Zanoah] Together with Hanun, their governor. Not priests and Levites only, but the great men in every country, yea, and the country people too, must work at God’s building. Every one must be active in his own sphere; not live to himself, but help to bear the burdens of Church and commonwealth, toti natum se credere mundo, as Cato did (Lucan).

Ver. 14. But the dung gate repaired Malchiah the son of Rechab] That is, of the noble family of the Rechabites. A ruler he was, and yet disdaineth not to repair the dung gate. All God’s work is honourable. Angels are God’s executioners, as at Sodom. Magistrates and ministers must do their utmost, by discipline and otherwise, to cause the false prophets (that filth) and the unclean spirit to pass out of the land, as by a dung gate, #Zec 13:2. Every man must sweep his own door, that we may have a clean street.

Ver. 15. He built it, and covered it] A Chaldee word. This people, in their captivity, though they had not lost the use of their native tongue, yet they had got a tincture of the Chaldee; and of the Hebrew and Chaldee came the Syriac, the mother tongue in Christ’s time, as appears by Talitha cumi, and other like passages.

And unto the stairs] By these David descended into the lower city, and suitors ascended to his palace. This is allegorically applied by some to Christ (the true Jacob’s ladder, #Joh 1:51), who came down and humbled himself to the utmost; that we by him might have access, with success, in all our suits.

Ver. 16. Over against the sepulchres of David] His burying place. The Jews had their sepulchres ready made, as the old prophet, #1Ki 13:30, Joseph of Arimathaea, &c. So had the emperors of Constantinople their tombstone presented them on their coronation day. Charles V, emperor of Germany, five years before his death caused his sepulchre to be made, with all things appertaining to it necessary for his burial. Another great prince began his tomb, and left it imperfect; commanding a servant once every day to remind him of finishing it. The Thebans had a law, that no man should set up a house for himself to dwell in, but he should first make his grave. David, it seems, had his choice of sepulchres, not far from the wall of the city of David.

And to the pool that was made] With great art and cost, by King Hezekiah, #2Ki 20:20.

And unto the house of the mighty] Where David’s mighties, or the watchmen of his city, lodged; or where youth were trained up and taught to handle their arms.

Ver. 17. After him repaired the Levites] Who therefore were not beggarly (as many would make ministers in our days, if they might have their will), but had somewhat to spare for pious uses. For when they are said to repair, the meaning is, they bore the charge of the work, and took care that it was done.

18. The ruler of the half part of Keilah] This was that city rescued by David from the Philistines, and yet false to him, #1Sa 23:12.

Ver. 19. Another piece] Or, a second measure; that is, he repaired two parts, saith Pellican. Lyra and others think it to be meant of the second ward and wall, which was called Secunda, where the Levites, prophets, and students dwelt; their college or school is called Mishne, or a second part, #2Ki 22:14, which the Targum interpreteth a house of learning, Domus doctrinae.

Ver. 20. Earnestly repaired the other piece] Or a second piece, as #Ne 3:19. He did two pieces whiles others were about one. A ready heart makes riddance of God’s work. He burst out in a heat (so the Heb.), being angry both at himself and others that had done no more; and, in a holy fume, finished quickly, kindling himself from other men’s coldness, and quickening himself from their slothfulness, Se accendit.

— Sic Caesar in omnia praeceps

Nil actum credens, dum quid superesset agendum,

Fertur atrox -(Lucan).

Ver. 21. Even to the end of the house of Eliashib] A small praise, saith one, if the house were not of some greatness. Eliashib was high priest, and dwelt, like himself, in a fair large house.

Ver. 22. The men of the plain] Of the plain of Jordan, saith the Vulgar; but better understand it of the plain country round about Jerusalem, as #Ne 12:28.

Ver. 23. Over against their house] {See Trapp on "Ne 3:10"}

Ver. 24. Unto the turning of the wall] Namely, from the south side to the east; which turning came with the corner inwards into the city, according to the natural situation of the rock and the valley.

Ver. 25. Over against the turning] Of these turnings there were many, as appeareth above.

The king’s high house] In Spain, not only doth the king dwell in a stately high palace, but also the highest room in every great house is his, and he must be paid for it.

That was by the court of the prison] Here Jeremiah was prisoner more than once, #Jer 32:2 38:7,13. And therefore other good people that came after him thither might be as well apaid as Dr Taylor, martyr, who blessed God that ever he was fellow-prisoner to that earthly angel (as be called him), John Bradford; or, as that other good woman, who rejoiced that she might have her foot in the hole of the stocks in which Mr Philpot had been before her.

Ver. 26. Moreover the Nethinims dwelt in Ophel] Of Nethinims see #Ezr 2:43. Their work was to carry wood and water to the Temple; therefore they dwelt near the water gate, for their own convenience.

Ver. 27. After them the Tekoites] The people whereof had repaired before, #Ne 3:5, now also the priests, but not the nobles: they continued still stout and stiffnecked, as #Ne 3:5.

Ver. 28. From above the horse gate] So called, say some, because there they were wont to dismount, leaving their horses. When the king himself came, he must alight, and go afoot into the Temple. The Great Turk at this day, when he entereth into his mosque for devotion sake, alights and lays aside all his state, and goes in alone.

Ver. 29. Shemaiah the son of Shechaniah] Egregie cordatus homo, #Ezr 8:16.

Ver. 30. After him repaired Hananiah] Or, After me. Nehemiah, doubtless, did his part, and a large one too, see #Ne 4:16, but he omitteth, out of his modesty, to set down how much. In the Hebrew text it is, After me; but in the margin, After him. The reason is given by some to be this, that Nehemiah might most covertly set forth his own work, to avoid all show of vain glory.

And Hanun the sixth son of Zalaph] Not the eldest, but the best of all the brethren. There must be no straining courtesy who shall begin; nor must men fear for their forwardness to be styled seraphical and singular. If Hanun were alone, it was a shame for his brethren to suffer him to be so.

Ver. 31. After him] Or, After me. See #Ne 3:30.

Over against the gate Miphkad] The judicial gate, saith the Vulgate; the gate of commandment, saith Junius; probably where the Sanhedrim sat.

Ver. 32. Unto the sheep gate] Here they began and here they end, having repaired round, and thereby obtained a good report, being here registered and renowned. Those that have a hand in building the spiritual Jerusalem shall be surely crowned and chronicled. Their names shall be written in the book of life, where no devil can scrape them out. Up, therefore, and be doing worthily in Ephratah, that ye may be famous in Bethlehem, #Ru 4:11. "To them who by patient continuance in well doing seek for glory and honour and immortality, shall be eternal life," #Ro 2:7.

Chapter 4

Ver. 1. But it came to pass] The devil and his imps have ever been utter enemies to reformation. So do savage beasts bristle up themselves, and make the most fierce assaults, when they are in danger of losing the prey which they had once seized on. Jabeshgilead would send in none to help the Lord against the mighty, #Jud 21:9. No more would Meroz, #Jud 5:23. Josiah met with much opposition; so did St Paul wherever he came, to set up evangelical and spiritual worship; which is called a reformation, #Heb 9:10. All the world was against Athanasius in his generation, and Luther in his; rejecting what they attempted, with scorn and slander. Here it is quarrel enough to Nehemiah and his Jews, that they would be no longer miserable. They were not more busy in building than the enemies active in deriding, conspiring, practising to hinder and overthrow them. A double derision is here recorded; and both as full of mischief as profane wit or rancoured malice could make them.

He was wroth] Heb. He was enkindled, and all on a light fire; he was as hot as Nebuchadnezzar’s oven, very hot, he took great indignation, and was so unreasonably enraged, as if he would have fallen forthwith into a frenzy or apoplexy; as that Roman emperor did, by raging at his servant. He was grieved before, #Ne 2:1, but now he was maddened.

And mocked the Jews] By word and gesture, fleering and jeering, flouting and scoffing at them, as the Pharisees also did at our Saviour, #Lu 16:14; David’s enemies at him, upon their ale bench; Sir Thomas More and other learned Papists, at the new gospellers. See #Ne 2:19. This might have dismayed these poor Jews, and put them out of countenance: for our nature is most impatient with reproaches; there being none so mean but thinks himself worthy of some regard: and a reproachful scorn (such as these here) shows an utter disrespect, which issueth from the very superfluity of malice. If God had not strengthened them, saith one, it would have made them leave their work, and run away.

Ver. 2. And he spake before his brethren] i.e., before his companions and acomplices, who would second him and say the same, his Aiones and Negones, as one calleth such.

And the army of Samaria] The garrison soldiers; or those that lay there billeted, to observe the people.

What do these feeble Jews?] These beggarly shiftless fellows, these Asinarii (as Molon and Appion of Alexandria disgracefully called the Jews); like as Tertullian tells us that the Pagans painted the God of the Christians with an ass’s head and a book in his hand; to note that they were silly and despicable people. Bishop Jewell, in a sermon of his, citeth this out of Tertullian, and addeth, Do not our adversaries the like at this day against all that profess the gospel?

Will they fortify themselves?] Heb. Will they leave to themselves, sc. anything to trust unto? Junius renders An sinerent eos? should they (sc. the officers and soldiers) suffer them thus to do?

Will they sacrifice?] sc. at the dedication of their new walls? Will they do this all at once? and think they, without more ado, to have the liberty of their sanctuary?

Will they make an end in a day?] It should seem so by their Cito, Cito, quick despatch of their parts and task, &c.

Praecipita tempus; mors atra impendet agenti (Sil. Ital.).

Will they revive the stones, &c.] Stones they lack for their new wall: where will they have them? will they glue together the old stones, and revive them out of the rubbish? will they do this? or, what will they do?

Ver. 3. Now Tobiah the Ammonite] This was one of Sanballat’s good brethren, #Ne 4:2. A bird of the same feather, a loaf of the same leaven, his fellow scoffer, and so homine peior, saith Chrysostom, worse than a man; as the scoffed that beareth it well, is Angelis par, saith he, an angel’s peer.

Even that which they build, if a fox go up, &c.] It was some such bitter jeer that Remus uttered in contempt of Romulus’s new wall, and was knocked on the head for it. Hae sannae leniter volant, non leniter violant.

Ver. 4. Hear, O our God] These mocks and menaces lay so heavy upon Nehemiah’s spirit, that he could not ease himself but by breathing heavenward; and turning them over to God to take an order with them. His prayer is not long, but full. A child may not chat in his father’s presence: his words must be humble, earnest, direct to the point, avoiding vain babblings and tedious drawn out affairs.

For we are despised] Heb. We are contempt in the abstract. Not vilified we are only, but nullified, as a company of ουτιδανοι, no bodies. So Paul (the most precious man upon earth) and his companions (the glory of Christ, and a royal diadem in the hand of Jehovah, #Isa 62:3) were looked upon as the filth of the world, and the offscouring of all things, #1Co 4:13. What matter is it, then, what becometh of us? We have a God to turn us to, and Demetrius hath testimony of the truth; that is enough, let Diotrephes prate what he pleaseth, #3Jo 9.

And turn their reproach upon their own heads] Surely God scorneth these scorners, saith Solomon, #Pr 3:34; that is, saith Rabbi Levi upon that text, he casts them into some calamity, and so makes them a laughing stock to those whom they have laughed at. God loves to retaliate, to pay men home in their own coin. Thus he dealt by Appion of Alexandria; who, scoffing at religion (and especially at circumcision), had an ulcer the same time and in the same place (Josephus). The like ill end befell Julian the apostate, whose daily practice was to scoff at Christ and his people. Dioclesian the emperor (as Volaterran writes) had a jester called Genesius, who used to make him merry at meals, and, among their devices, would scoff and squib at Christians; but God plagued him, for example to others. And the like he did to Morgan, that mocking bishop of St David’s; to John Apowel, who derided William Mauldon for his devotion; and lastly, to one Lever, of Brightwell, in Berkshire, who said that he saw that ill-favoured knave Latimer when he was burned at Oxford, and that he had teeth like a horse. But the Lord suffered not this scorn and contempt of his servant to pass unpunished; for that very day, and about the same hour, that Lever spake these words, his son wickedly hanged himself, saith mine author. Lege, cave. Read and take note!

And give them for a prey, &c.] A heavy curse, and, as not causeless (against implacable enemies to God and goodness), so nor fruitless. Woe be to such as against whom the saints, moved with a zeal of God, shall imprecate vengeance. God usually inflicts what they denounce against his and their irreconcilable adversaries. Fire proceeds out of their mouths, &c., #Re 11:5.

Ver 5. And cover not their iniquity.] O fearful imprecation! Surely if they only are blessed whose sin is covered, #Ps 32:1, what shall become of those that are in a contrary condition? If pardon of sin be such a voluminous mercy, as having many other mercies bound up with it, think what a misery it is to have sin imputed; and get a cover speedily, for that abominable filth, and to God himself an eye sore.

For they have provoked thee to anger, &c.] This was it that Nehemiah so stomached; and that drew from him these dreadful imprecations, viz. God’s glory, and not any self-concern: he hated and cursed non virum, sed virium, &c.

Ver. 6. So built we the wall] This followed upon his prayer, as a gracious answer to it; the people were encouraged, and the wall finished. Faithful prayer is never ineffectual. Reproaching is a heart breaking, #Ps 66:20, but so long as a Christian can pray he is not without his cordial. "I came for thy prayer," #Da 10:12.

And all the wall was joined together] Not with gold indeed (as Cassiodorus saith the walls of Susa in Persia were), but with that which was better than gold, faith in God’s goodness and zeal of his glory.

Unto the half thereof] Unto half the height, for they could not do all at once: neither can we in the spiritual building; but grow up and increase with the increase of God, #Col 2:19.

For the people had a mind to work] And the more mind because they met with so much opposition. A free spirit is most seen, saith one, when there be most rubs in the way; when he that moves by outward poises will stick and be dull: as when a bowl runs up a hill, every bounce slows it; but when downhill, a bounce quickeneth it.

Ver. 7. And the Arabians’ and the Ammonites] A rabble of malignants meet and make head. Sanballat, by the help of Tobiah, had now gotten a great band of soldiers, and specially of Arabians, Ammonites, and Ashdodites, to fight for him against this feeble folk, but yet armed with God, and that had him for their champion. So we may see how readily one wicked man will be drawn to help another; and how the wickedness of one will infect another that will give ear to it. Read #Ps 83:6-8 Re 16:16,17, &c.

Heard that the walls of Jerusalem were made up] Heb. That health (or as the old translation hath it, a salve) ascended upon the walls. A metaphor from surgeons, who when they heal wounds by salves or plasters, join the flesh together again which before was cut in sunder: so the breaches of the walls, which afore lay gaping open, were joined together, and made sound, as though it were one entire wall, et quasi tota moles in tantam magnitudinem ex unico ingenti lapide tam magnifice consurgeret.

Then they were very wroth] That old enmity, #Ge 3:15, stirred in them, and they were soon kindled; Satan being the boute-feu, or kindle coal. See #Ne 4:1.

Ver. 8. And conspired all of them together] All of them, and together; and yet this was not unity, but conspiracy; such as is that among devils, #Mr 5:9, among Antichristians, #Re 17:13, among Turks, who have as little dissension in their religion as any. But well may that garment have no seam that hath no shape. The army of Nineveh was quiet, #Na 1:12, no falling out nor complaining in their hosts; hence their king marched on, passed through. But so did not these conspirators, because they met with those that were no less well combined and far better resolved than themselves. The Thebans had a band of men they called Sacra Cohors, sacred cohorts, ιερος λοχος (Athen. 1.3), consisting of such only as were joined in the bonds of love, and resolved to live and die together. These Jews under the command of Nehemiah were none other, and were therefore insuperable.

To come and to fight] To turn their works into knocks.

And to hinder it] Heb. To make an error in it. The Hebrew word is used both of the error of the heart and of the foot, #Isa 63:17 Ps 119:176. It may be rendered here, to hinder him, to make an error in him; to make Nehemiah at a stand, or rather to run away, to creep into corners, and give over the work.

Ver. 9. Nevertheless we made our prayer unto our God] Who is the saints’ sanctuary of safety, their present help in time of trouble. Prayer to him is an anchor in all storms and a salve for all sores; yea, it healeth not only body and soul, but even hard stony walls, #Ne 4:7, provided that we judge ourselves in prayer, and commit our cause to God to be judged by him, as the Hebrew word ללפחנ here importeth. Thus did the children of Reuben, Gad, and Manasseh, when to fight against the Hagarenes. Thus did Jabiz, and Jehoshaphat, and Constantine, and Theodosius, and that late victorious king of Sweden, of whom it is storied in his Life (Mr Clark), that he would pray ashipboard, ashore, in the field, in the midst of a battle; as if prayer alone were the surest piece of his whole armour.

And set a watch] According to that of our Saviour, "Watch and pray," #Lu 21:36, and that of the heathen, Admota manu invocanda est Minerva. Ora et labora, pray, and then use best policy; first conquer heaven, and then presume of earth’s conquest.

Against them] Or, beside them, at the workmen’s elbows, and in the face of the enemies.

Ver. 10. And Judah said] Here was επεμβολη, impedimenti domestici; aliud ex alio malum, a worse discouragement than the former. Judah (the chief labourers) begins to murmur and mutiny, to faint and fall off. A perilous practice in such a dangerous time, and enough to have undone all; as one coward in an army, breaking the array and running away, may set the rest a running, and the day be thereby lost. Lo, this was Judah, whose escutcheon was a lion; but here unlike himself.

The strength of the bearers of burdens is decayed] Very specious reasons they allege; their shoulders ached, their strength was gone, there was no end of their painstaking, their work grew upon them, &c. The truth was, deerat ignis, deerat animus, they were weary of well doing, and not valiant for the truth, #Jer 9:3. More like they were to those fugitives of Ephraim, #Jud 12:4, than the lions of the tribe of Judah. Nehemiah therefore might well have said to them, as Alexander once did to a faint hearted soldier of his, that was of his own name, Either give up the name of Alexander, or be valiant. So, either hold out, and bear up under your burdens, or be Judah no more.

So that we are not able] Never was anything too hard for Alexander; because he never held anything impossible to be effected.

Ver. 11. And our adversaries said] But their plot was some way discovered, and so prevented. Detexit facinus fatuus et non implevit, saith Tacitus of one in his time. So the gunpowder traitors betrayed themselves; and all came to light, though they had dug as low as hell to hide their counsels from the Lord.

They shall not know, neither see] But what shall he do who is omniscient and ολοφθαλμος, all-eye? whose providence is like a well drawn picture that vieweth all that comes into a room.

Till we come in the midst among them] Either in the night undiscerned; or by day, but unarmed, and not as enemies: for the Florentine secretary, though not yet (nor of many ages later) born into the world; yet the good of this world was as great a master then as afterwards.

And slay them, and cause the work to cease] The craft of the Church’s adversaries is never but accompanied with cruelty; and their cruelty is seldom without craft. The devil lends them his seven heads to plot, and his ten horns to push; but in the thing wherein they deal proudly, God is above these cruel crafties.

Ver. 12. And it came to pass, that when the Jews which dwelt by them came] Their brethren from abroad gave the workmen intelligence; and this was a friendly office; for praemonitus praemunitus, premonition is the best means of prevention. It is the property of a brother, though at other times not so kind, yet in affliction and extremity to find nature working in him, and to do his best. See #Pr 17:17. {See Trapp on "Pr 17:17"}

They said unto us ten times] i.e. Oftentimes, #Ge 31:41 Nu 14:22. The Lord knoweth how to deliver his, as he did David from Saul, Peter from the Jews, #Ac 12:7-12, Paul from those conspirators, #Ac 23:12-23, and this sinful nation oft from the blood thirsty Papists. Masses were said in Rome for the good success of the Catholic design (the gunpowder plot); but no prayers in England, for our deliverance: and yet they were defeated ( Sorex sue periit indicio), and we delivered. Admirable mercy.

From all places whence ye shall return, &c.] Some read it thus, And it came to pass, when the Jews which dwelt beside them, came and told us of their practices ten times out of all places, whence they came unto us, I set in the low places, &c. And here, I cannot tell, saith one, whether these intelligencers be worthy more praise or condemnation. It was their duty to have come home, stood in storms, and help to build Jerusalem. But God, which turneth our intelligence and foolishness to the setting forth of his wisdom and goodness, gave them a good will and boldness to further that building as they might. Thus God useth the service of all men and creatures to the comfort of his people.

Ver. 13. Therefore set I in the lower places] I took them off their work, and appointed them to stand upon their guard; appointing them their stations, and giving them orders.

I even set the people after their families] Or, according to their kindreds; for he knew that nature will move one kinsman to be truer to another in all dangers than a stranger; and that one kinsman will open his grief to his friend and take comfort at his hand, rather than to him whom he knoweth not. Hence Nehemiah in policy sorted his soldiers after this sort.

With their swords, their spears, and their bows] These were the ancient weapons of war; neither had death yet learned to cut his way through a wood of men out of the mouth of a murdering piece. Whether the Emperor Wenceslaus did well or ill in executing Barthold Swartz for inventing gunpowder, A. D. 1378, I determine not.

Ver. 14. And I looked, and rose up] Et vidi, et surrexi, et dixi, so the original runs. He saw the enemy a-coming, he started up, and he made this excellent exhortation; which puts me in mind of that which one once said of Julius Caesar, If you had never known him to have been a soldier, yet hear him but speak only, and you will conclude him to be one, Si acta eius penitus ignorasses, per linguam tanten militem esse diceres.

And said unto the nobles] In a short but pithy oration; such as was that of Joab, #2Sa 10:12, of which Pellican saith, Non potuit vex duce dignior cogitari, as brave a speech as a man could make; or that of Hunniades, about to join battle with the Turks (see Turk. Hist. fol. 272); or, lastly, that of the Prince of Orange at the battle of Newport; where they had the sea on one side and the Spaniards on the other. If, said he, you will live, you must either eat up these Spaniards or drink up this sea. So here, Either you must fight lustily, or all you have is forfeited assuredly.

Be not ye afraid of them] Away with that cowardly passion, which unmans a man, et rectum tollit de cardine mentem, robs him of all power and policy.

Remember the Lord] Whom he that feareth needs fear none else. "The name of the Lord is a strong tower," &c.

Who is great and terrible] For the defence of his people, and offence of his enemies. The Lord is a man of war, #Ex 15:3. Yea, he alone is a whole army of men, van and rear both, #Isa 52:12; and may better say to his soldiers than Antigonus did to his, when they were afraid of the enemy’s numbers, How many do ye reckon me for?

And fight for your brethren] Whether by race, or religion.

Your sons, and your daughters] Those φιλτατα, as the Greeks call them; Charissimi, as the Latins; dearest pledges.

Your wives, and your houses] In the last commandment houses are set first before wives, because a house is to be first provided; neither will a wise man take a wife before he hath a house. Here wives are set before houses; because far more precious, and a main part of a man’s self, #Eph 5:28. House and riches are the inheritance of the fathers, but a prudent wife is of the Lord, #Pr 19:14. She was one of the first real and royal gifts bestowed by God upon Adam. By the way note, that if men may fight for their civil right to their houses and lands, have they not as good warrant to fight for their religion, especially since they have the laws of the land for it; and, besides, a civil right at least to the outward peaceable profession and practice of it? The Athenians themselves, though their religion was no better than superstition, #Ac 17:22, yet they bound themselves, by a public and solemn oath, to defend it to the utmost. The words of the oath were these: I will fight for the temples and holy rites, both alone and with others, Αμυνω δε και υπεο ιεοων και υπερ οσιων και μονος και μετα πολλων..

Ver. 15. And it came to pass, when our enemies heard] This rumour was enough to frighten these no less now timorous than before temerarious Samaritans; great brags they made at first what they would do, but now that they see they are defeated of their purpose, they are crest fallen, and have no mind at all to advance. So that to these may be fitly applied that which Guicciardine saith of Charles VIII, king of France, in his expedition against Naples, that he came into the field like thunder and lightning, but went out like a snuff; more than a man at first, and less than a woman at last.

And God had brought their counsel to nought] According to that of the psalmist, "The Lord bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. The counsel of the Lord standeth for ever, the thoughts of his heart to all generations," #Ps 33:10,11. Here good men may learn, saith one, not to go nakedly, without weapons for their own necessary defence; and much less, said I, without their spiritual weapons, whether defensive, as the shield of faith, the breastplate of righteousness, &c., or offensive, as the sword of the Spirit, the word, and the darts of prayer, lest they be surprised and subjugated by that old manslayer, #Eph 6:13-18.

That we returned all of us to the wall] Not to the tavern, to toss pots, saith one, and boast of their great victory; but in the fear of God they return to the walls, and every man falleth to his work again. All histories declare that the greatest kingdoms, when they fell to idleness and luxury, then they lost their former glory faster than they won it. The Turkish Empire is thought to be on the declining hand, because their late emperors do far degenerate from their warlike progenitors, their soldiers generally give themselves to unwonted pleasures, their ancient discipline of war is neglected, rebellions raised, &c.

Ver. 16. And it came to pass from that time forth] As it is told of that peerless Queen Elizabeth, that in times of greatest peace she ever made preparation for war; so did this incomparable Nehemiah; still fearing some new practice, and not knowing what those restless cads were even now a hammering.

That the half of my servants wrought in the work] No servants they were for Nehemiah, if they would not work. He was an active man himself, trading every talent; and those about him must all be active. One would wonder how this courtier should become on the sudden so cunning a soldier, and should marshal his men so skilfully, setting the younger before to bear the brunt of the battle, and the elders behind to direct and encourage, according to that of the poet,

Εογα νεων, βουλαι τ ανδρων, ευχαι τε γεροντων.

But it was his God that instructed him to this discretion, and taught him, #Isa 28:26, and he might well break out and sing, with David, "Blessed be the Lord, my strength, which teacheth my hands to war and my fingers to fight," #Ps 144:1. Quando Christus Magister, quam cito dicitur quod docetur? saith Austin. God’s scholars must needs be exact in a short space.

And the habergeons] These were armour for back and breast. In the Christian armour there is no mention of armour for the back, though there is for the breast, because a Christian soldier should never flee, but be like Androclid, whom, when one derided, because, being lame, he went into the war, he answered merrily, that he came thither to fight, not to run away.

Ver. 17. They which builded on the wall] The master masons, and they that bare burdens, Bajuli, labourers and porters, who bear upon their shoulders as much as they can stand under, yet go singing oft under their burdens: the reason whereof Alexander Aphrodisaeus saith is this, that their minds being delighted with the sweetness of the music, the body may be the less sensible of the weight they carry. But these burden bearers had little mind to sing, their lives being in suspense. And yet, as worthy workmen, they went on with the wall.

Every one with one of his hands wrought, and in the other hand had a weapon] i.e., When they were busiest in building they had their weapons in a readiness to resist. What a goodly sight was this, saith one, to see every one so full of courage, that they feared not the enemy; and so willing to work, that they would not be weary. Let Christian men look into this notable example, and be ashamed of their slothfulness, &c.

Ver. 18. For the builders every one had his sword girded by his side] Heb. on his loins; that is the place for the sword to hang on: #Ps 45:3, "Gird thy sword upon thy thigh, O most mighty." And #Re 19:16, Christ’s name is written upon his vesture, that all may see it, and upon his thigh, where his sword hangs, to show that he won it by his valour. Among the Turks at this day, as the right hand is held uppermost for a scholar, so the left for a soldier; because it gives a man possession of his companion’s sword; though the Turks seldom bear weapons but in travel; and then some of them seem no less like a walking, than these builders did like a working, armoury.

Ver. 19. And I said unto the nobles, &c.] Nehemiah, the more a man observeth him the more he shall admire him. Surely he was (as Velleius saith of Cato Major) homo virtuti simillimus, a man as like virtue as might be; he was (as Pliny saith of the same Cato) optimus Orator, optimus Imperator, optimus Senator, omniumque bonarum artium Magister, an excellent orator, an exeellent general, an excellent statesman, a master of all good arts whatsoever. He had cropped off the very tops of all virtues, as Pindarus saith of Jerome (δρεπων κορνφας αρετων απο πασων), and as Melancthon saith of Frederick, the elector of Saxony. From the builders here he turneth him to the nobles and rulers, &c., whom he would not have to be carpet knights, fitter for a canopy than a camp, for language than a lance, &c., but active in their orb, and ready pressed to serve in watching, warding, and preparing things necessary for the workmen.

The work is great and large] The compass of the walls at this time is thought by good writers to be certain miles about; and yet was enlarged as much afterwards by Herod.

And we are separated upon the wall] According to our divisions, noted #Ne 3:1, &c., and this is a weapon in the hand of our enemies; for dum pugnamus singuli, vincimur universi, being dispersed, we are much disadvantaged.

Ver. 20. In what place therefore ye hear the sound of the trumpet] Which, therefore, for the purpose he kept at his own elbow, #Ne 4:18, as a matter of trust and importance. Moses committed the blowing of the trumpets unto the sons of Aaron only, #Nu 10:8. "For if the trumpet give an uncertain sound, who shall prepare himself to the battle?" #1Co 14:8.

Resort you thither unto us] As to your rendezvous, that we may stand against the enemy in an entire body; meanwhile Nehemiah walketh the round, and watches the enemies’ motions, so that of him might be said, as once was of Hannibal, Nullo labore aut corpus fatigari, aut animus vinci poterat, he was indefatigable, insuperable (Liv. decad. 3, lib. 1), or as of Fabius Maximus.

Hic patria est, murique urbis stant pectore in uno (Sil. Ital.).

Our God shall fight for us] Courage therefore my hearts, he is "The Lord strong and mighty, the Lord mighty in battle," #Ps 24:8, and may far better say than Henry VIII did, Cui adhaereo praeest, he whom I fight for is sure to prevail.

Ver. 21. So we laboured in the work] Their fear of the enemy did not weaken them, but waken them rather to a redoubled diligence.

From the rising of the sun till the stars appeared] Time was precious; and they redeemed and improved it. The common complaint is, We want time; but the truth is, Non parum habemus temporis, sed multum perdimus. We do not so much want as waste it. The good man is perdius et pernox, night and day at his business; and his thoughts are the same with those of Rabbi Simeon, Dies brevis est, et opus multum, et operarii pigri, et paterfamilias urger, The time is short, the task large, the workmen dither, the master of the house urgent.

Ver. 22. Likewise at the same time I said unto the people] He had a saying to every one; and having ordered the work of the day, he appointeth a watch for the night season also; for they had many false friends within themselves too. Caesar’s vigilancy did ever equal his valour; so did Nehemiah’s.

Ver. 23. So neither I] He said not to his men, Ite, but eamus, as Caesar did; Go ye, but go we; and as Abimelech, #Jud 9:48, What ye see me do, make haste and do accordingly. Velleius flattered when he said, Tiberius imperio maximus, exemplo maior. Nehemiah was so in very deed.

Saving that every one put them off for washing] To keep themselves clean, and from being nasty; or otherwise, to wash themselves from legal pollutions.

Chapter 5

Ver. 1. And there was a great cry] Such as seditious ones use to set up in their outrageous uproars; or such as is the expression of great grief and anguish of heart.

Of the people] The ignobile common people, a most dangerous and heady water, when once it is out.

And of their wives] Who being pinched with penury, made piteous outcries. Invalidum omne, natura querulum. Significat clamorem vel querulum, vel imperiosum, iracundum, minacem (Seneca).

Against their brethren the Jews] The richer sort, who oppressed them and drew them before the judgment seats, as St James hath it of the Jews of his time; for they were no changelings. Let the Philistines bind Samson, and he can bear it; but do not you lay hands on me, saith he to his countrymen. Scipio had rather Hannibal should eat his heart with salt than Laelius give him a cross word. Had it been mine enemy, saith David, I could have digested it. So could these poor creatures far better have borne the insolencies of strangers than the oppressions of fellow brethren. Tacitus tells us, that in his time the Jews were very merciful to those of their own nation, and cruel to all others, Misericordia in promptu apud suos, &c. But here their own complain, and this was doubtless a great grief to good Nehemiah.

Ver. 2. We, our sons, and our daughters are many] That is a mercy, had we but keeping for them. Their wives were very fruitful; sed luctuosa faecunditate (as Jerome saith of Laeta); for they had more mouths than meat for them. Tho young children asked for bread, and no man brake it unto them, #La 4:4.

Therefore we take up corn for them] Grain upon use, to keep us from starving; and that by pawning or selling our dear children to the rich creditors for servants; till we can redeem them, which we are never like to do, #Ne 5:5.

That we may eat and live] Merely to keep us alive; for else we would never have made our poor children bondslaves. But Necessitas durum telum, hunger is so pinching a pain, that a woman will eat her own child, as in the siege of Jerusalem, Samaria, Saguntum; yea, a man his own flesh, rather than die with hunger. Hitherto the poorest sort. Follows now another cry.

Ver. 3. We have mortgaged our lands, vineyards, &c.] Lands they had, but were little the better for them. Husbandry they had neglected to give attendance upon buildings; neither were they able to stock and store their grounds, and so are forced to part with them at an underrate price. This is many a poor man’s case among us, who yet are little pitied, or relieved, unless it be with a little mouth mercy, as in St James’s days, #Jas 2:15,16. Oppressors will be but as friends at a sneeze; the most you can get of them is, God bless you; like they are (many of them) to Darius, who prayed God to help Daniel, but sent him to the lions’ den.

Ver. 4. There were also that said] Here was a third complaint to good Nehemiah; to whom whosoever lamented were sure to have redress and remedy, he did not serve these poor people as that merciless bishop of Mentz, in Germany, did; who, to rid his hands of them in a time of famine, in horreo conclusos iussit concremari, shut them up all together in a barn, and there burnt them (Hatto, Archiep. Mogunt. A. D. 923). He was afterwards eaten to death by rats, non sine maxima divinae vindictae suspicione, saith mine author, by a just hand of God upon him for his cruelty to those poor, whom he would not relieve with his grain, but let the rats eat it; and of whom he said, when they were burning in his barn, that they cried like a company of rats.

We have borrowed money for the king’s tribute] They did not deny payment, and rise up in arms, making poverty their captain, as the Suffolk men did here in Henry VIII’s time. Neither did they answer the king of Persia’s officers, as the men of Andros once did Themistocles. He, being sent by the Athenians to them for tribute, told them that he came unto them on that errand, accompanied with two goddesses, Eloquence, to persuade, and Violence, to enforce them. Their answer was, that they also had on their side two goddesses as strong; Necessity, for they had it not, and Impossibility, for they knew not how to raise it (Plutarch). These men pawn their lands to pay tribute; but it went to their hearts, and caused this complaint.

Ver. 5. Yet our flesh is as the flesh of our brethren] i.e. Nevertheless we are men as well as they, though poor men, and therefore slighted (but why should they hide their eyes from their own flesh? #Isa 58:7. "Have we not all one Father?" #Mal 2:10). Yea, we are men of Israel, such as fear God, #Ac 13:16. Hewn out of the same rock, digged out of the same pit, #Isa 51:1, cut out of the same cloth, the shears only going between. What if God have given them more wealth (as the shepherd bestows a bell upon his bellwether), should they therefore insult and domineer over us, as if not worthy to breathe in the same air?

Our children as their children] viz. As dear to us, and as freeborn every way as theirs are; why then should their unmerciful dealing enslave them? He that oppresseth the poor, reproacheth his Maker; but he that honoureth him, hath mercy on the poor, #Pr 15:31. There is a writ in England which beareth this name, Ne iniuste vexes, Vex not any man unjustly; but law without execution is like a bell without a clapper. It was done directly against law that is here complained of. See #Le 25:39, and therefore there is an Ecce Behold set upon it in the next words; And (lo) we bring into bondage, &c. These cruel cormorants thought to bear out and justify the most monstrous misdemeanor, because it was the fact of a noble, who could as easily break through the lattice of the laws as the bigger flies do through a spider web; as Anacharsis once said concerning his Scythians.

We bring into bondage our sons and our daughters] This went to the hearts of them, and well it might. For, 1. Our children are a chief part of ourselves, even the seed; as though now there were nothing left in us but the chaff. 2. Bondage is very grievous, as liberty exceeding sweet. Did we but live a while in Turkey (saith one), in Persia., yea, or but in France, a dram of that liberty we yet enjoy would be as precious to us as a drop of cold water would have been to the rich man in hell, when he lay broiling in those flames. 3. They were necessitated to do this with their own hands, We bring into bondage, &c., hard hunger driving us thereunto, though as ill-willing thereunto as ever Jacob was to part with his Benjamin into Egypt; he would not do it till there was no remedy. 4. They sold them for slaves, not to strangers, but to their own friends and countrymen, where we looked for more courtesy. But a man had as good a deal with a Cossack or Cannibal as with a truly covetous captive, and as much favour and fair dealing he shall find. For such a one respecteth neither friend nor foe; nor regards at all how he cometh by it, by hook or by crook, by right or by wrong, be it short or long.

And some of our daughters are brought unto bondage already] So that our complaints are neither false nor causeless; for that weaker sex is every way subject to more abuse, their chastity (which is their honour) was much hazarded, Castus, quasi, καστος ornatus.

Neither is it in our power to redeem them] Would we never so fain. What would not a tender hearted father give or do for the redemption of his dear child? To let go many other examples, Fredericus Barbarossa, emperor of Germany (when as in the wars between the pope and himself, his youngest son was taken prisoner by the Venetian fleet), Vehementi amore commotus erga filium captum, saith mine author, through an earnest desire of getting his son’s liberty, he concluded a peace upon most unequal terms, viz. that he should come in person to Venice, and there, prostrate at the pope’s feet (who trod upon the emperor’s neck), he should beg pardon; and then having settled peace in Italy, led his army into Asia against the Turk. All this he did for his son’s liberty.

For other men have our lands and vinevards] Even those men that so lately came out of captivity themselves, and know the misery of want and slavery. Those that partake now of so much liberty and liberality from the kings of Persia, and yet, behold, they pull up the bridge before us that themselves have gone over. Surely there is no truth, nor mercy, nor knowledge of God in the land, #Ho 4:1. Lo this was Vox oppressorum mercesque retenta laborum.

Ver. 6. And I was very angry] Red-hot with anger, and not without cause. To be angry without cause is to be guilty of judgment, #Mt 5:22, but in case of God’s dishonour, and public prejudice, moderation is mopishness, toleration cowardice, &c. Nehemiah was a magistrate, that is, a mortal god; as God is an immortal magistrate. Therefore as God is angry at the oppressions of poor people (Lactantius hath written a book De Ira Dei), so should his lieutenants; and this holy anger should be cos fortitudinis, a means to encourage, or rather to enrage them against oppressors, who grind the faces of the poor, and take from them burdens of wheat, #Am 5:11. Yea, lands and vineyards, as here, eating bread baked with the tears of men, coining their money on their skins, and wringing their spunges into their own purses.

When I heard their cry] His anger then was mixed with grief, as was our Saviour’s, #Mr 3:5: it was pure zeal, which is nothing else but an extreme (but regular) heat of all the affections.

Ver. 7. Then I consulted with myself] As reason required; he was very angry, but yet he keeps within compass, and practiseth that rule, Be angry, and sin not: which, saith one, is the easiest charge under the hardest condition that can be. He who will be angry and not sin, let him be angry at nothing but at sin; and then see to it also that it become not a sin, by abandoning right reason, Nehemiah was not so angry but that he could consult with himself, and deliberate what was best to be done: his heart consulted within him, or wisely overruled him: so the Hebrew.

And I rebuked the nobles and the elders] Not in his passion, but upon serious deliberation; and having put himself into a fit frame, that he might neither over nor under do. Valete, quoniam vobis irascor, said Archytas to his servants that had offended him, I have nothing to say to you till mine anger is over (Plutarch).

And said unto them, Ye exact usury] This reproof was, as it should be, warm but not scalding. Words of reviling and disgrace do scald as it were. But words that tend to stir up the conscience to a due consideration of the fault these are duly warm, and tend to make the medicine work more kindly.

Every one of his brother] This was a presumptuous violation of the law, #Ex 22:25 Le 25:36,37, and a sin that they had soundly smarted for, #Eze 22:12. Usurers are men eaters, #Ps 14:4, like pickerels in a pond, or sharks in the sea, that devour the lesser fishes. A.D. 1235, there were spread through England certain Roman usurers, called Caursini ( quasi capientes ursi, devouring bears, quoth Matthew Paris), who had entangled the king, nobles, and all others that had to deal in the court of Rome, in their cunning snares, under colour of supplying with money such as wanted present pay to the pope: so these, to the king of Persia.

And I set a great assembly against them] i.e. I reproved them, first privately, and then publicly: and he doth it severe et ad vivum, roughly and roundly, not going about the bush with them, though they were nobles and rulers. Reprehensiones personatae frigent; cooling rebuking the persons, such as was that of Jehoshaphat to Ahab, "Let not the king say so," #1Ki 22:8. This is to do more harm than good.

8. And I said unto them, We after our ability] This he speaketh, not in a vain glorious vaunting way, or to curry favour with the people; but to convince the contrary minded of their inhumanity to their poor brethren. Good works, saith Chrysostom, are unanswerable syllogisms, invincible demonstrations to confute and convert those that do otherwise. "Let your works so shine before men," &c.

Which were sold unto the heathen] This they did in obedience to the law, #De 28:47,48.

And will ye even sell your brethren?] There was no resisting of such a rational reproof, no whit imbittered (as the manner is) with wrath or spite; but carried on with so much modesty and moderation.

Or shall they be sold unto us?] He makes himself a party, because of the same body politic.

Then held they their peace, and found nothing to answer] Such is the majesty of a reproof rightly administered; it even gags the offender, as #Mt 22:12, and renders him self condemned, #Tit 3:11. Scipio, with his countenance only, quelled and quieted his seditious soldiers. Alexander the Great, and after him Augustus Caesar, and Severus the emperor, did the same, with a few quick words. Adrianus Boxsehafius, preacher of the word at Antwerp, hearing a certain monk railing at Luther out of the pulpit, Tell me, said he, thou perverse monk, and that openly before all this people, where, and when, and in what points Luther hath erred? The monk thus accosted, answered not a word, but got out of the pulpit, and fled away as fast as he could, and never came again into that country (Scultet. Annal.).

Ver. 9. Also I said, It is not good that ye do No oratory is so powerful as that of mildness. The drops that fall easily upon the corn ripen and fill the ear; when hasty showers lay all flat to the earth, without hope of recovery. Gregory hath observed, that they that could not be cured with strong potions have been recovered with warm water. Reprovers of others must deal warily, as bone-setters; and as we take a mote out of one’s eye.

Ought ye not to walk in the fear of our God] Which would have reined you in, and restrained you from such exorbitancies. #Ge 42:18, You need not fear me, said Joseph to his brethren, for I fear God, and therefore dare do you no hurt. Ye shall not oppress one another; "but thou shalt fear thy God: for I am the Lord your God," #Le 25:17. And "will ye not tremble at my presence?" saith the Lord, #Jer 5:22. "Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob," #Ps 114:7. Oppressors are called Canaanites, #Ho 12:7. He is Canaan that is a mere natural man, utterly void of God’s holy fear, #Eze 16:3, the balances of deceit are in his hand; be loveth to oppress. To him that is afflicted pity should be showed from his friend (as it should have been to these poor Jews from their hard-hearted countrymen and kinsmen), but he forsaketh the fear of the Almighty, and is therefore merciless.

Because of the reproach of the heathen our enemies?] Who watch for our halting more earnestly than a dog doth for a bone, and will be glad of any occasion to speak evil of us and of our religion, with, These are your professors, &c. You see what tyrants and tigers they are one to another. Hereby the banks of blasphemy will be broken down in them, to speak evil with open mouth of the name of God. And will ye trample upon that dear and dread name?

Ver. 10. I likewise, and my brethren…might exact money] To wit, for money we have lent them; or as a recompense of our public employments. But posse et nolle, nobile est to be able and willing is noble. (Seneca).

I pray you, leave off this usury] Who can resist this sweet and sovereign admonition? See #Ne 5:9. They had somewhat to say, no doubt, in defence of their usury; as also many have at this day. But let them consider, that usury is here and elsewhere cried down without distinction, #Ps 15:5 Eze 18:8,13. That the lender dealeth not as he would be dealt withal; that St Luke maketh him worse than other sinners, when he saith, Sinners lend to sinners to receive the like, but these to receive more, #Lu 6:34. That heathens condemned usury, as Aristotle in his Ethics, and Agis, the general of the Athenians, Agesilaus, king of Spartans; who, when he saw the usurers’ bills and bonds set on fire by Agis, said, That he never saw a clearer fire burn (Plut. in Solone). And lastly, that at Rome itself usurers are excommunicated monthly.

Ver. 11. Restore, I pray you, to them, even this day] While you are in a melting temper, and in a good mind, make restitution. Say not, This is a hard saying, who can brook it? But say rather, as the civilian saith, Perquam durum est; sed ita lex scripta est, ‘ Tis hard to be done, but the law will have it so done; Aut faciendam, aut patiendum (Ulpian.). Either we must do it, or do worse. The law for restitution, see #Le 6:1,4 Nu 5:6,7, &c. The wrong-doer must not only confess, but restore. The transgression was against God, but the trespass against man; and he must be satisfied, if the sin shall be pardoned. Samuel proffered to restore, if it might appear that he had wronged any, #1Sa 12:3. Micah, though an idolater did so, #Jud 17:2,3. So did Queen Mary she restored again all ecclesiastical livings asstoned to the crown. Her grandfather, Henry VII, in his last will and testament, devised and willed restitution should be forthwith made of all such monies as had been unjustly levied by the officers. Selimus, the Great Turk, did the like upon his death bed; so great is the force of natural conscience. Gravel in the kidneys will not grate so much as a little guilt in this kind. Restore your evil gotten goods, saith father Latimer, or else you will cough in hell, and the devils will laugh at you. He set this point so well home, that he wrought upon many; and particularly upon Master Bradford. Austin saith, that if a man be able to make actual restitution, and do it not, poenitentia non agitur, sed fingitur, his repentance is not right; if he have wasted all, and is not able to restore, he must desire pardon very humbly, and water the earth with his tears.

Also the hundredth part of the money] That is, all that they had received for interest, whether money, or else. It appeareth, by this text, that they took twelve in the hundred (for so much the hundredth part monthly amounteth to), as at this day in Italy, and elsewhere, the Jews are permitted to strain up their usury to eighteen in the hundred upon the Christian (for among themselves they now use it not), which causeth many of those Pseudo-Christians to use those Jews underhand, in improving their lawful rents to the utmost proportion. (Sandys’ Survey.)

Ver. 12. Then said they, We will restore them] This was well said; and Nehemiah took course it should be as well done, ne dicta factis erubescerent, as Tertullian phraseth it; that their saying and doing might he alike.

And will require nothing of them] But be of those that lend, looking for nothing again, no, not the principal, #Lu 6:35.

So will we do as thou sayest] Denying ourselves, and all worldly lusts, that we may get and keep a good conscience, that most precious jewel that ever the heart of man was acquainted with.

Then I called the priests] As fittest to tender so solemn an oath, and to bear witness in a case of that nature.

And took an oath of them] That is, of them that had promised restitution; that they might not start back, nor repent them of their good resolutions. Our hearts are deceitful, and must be by all good means held up to duty, Quo teneas vultus mutantem Protea nodo? else they will slip collar, as those slippery Jews, #Jer 34:10,11, retracted and repealed their vow. It was therefore well and wisely done of Nehemiah to bind them thus to the good behavior; as Asa and Josiah had done before him. An oath is a hedge which a man may not break; which yet that great deviate of Rome maketh a sport of. For when the cardinals meet to choose a new pope, they make him swear to certain articles. And Sleydan saith, that no sooner is he chosen but he breaks them all, and checks their insolencies, as if they went about to limit his power, to whom all power is given in heaven and earth. Is not this that ανομος, that lawless, yokeless, masterless monster St Paul speaketh of; #2Th 2:8.

Ver. 13. Also I shook my lap] By this rite (running into their senses) this holy man runs with terrors into the eyes and hearts of all that should perfidiously forswear themselves, by a direful denunciation of divine vengeance, in all lawful oaths there is an imprecation, though it be not always expressed, #Ge 14:23; Heb. iii.

So God cast out every man from his house] See #Zec 5:4,5, with the note.

And from his labour] i.e. From his laying up (the fruit of his labour), his lands and estate, got by a diligent hand. The Hebrew word signifieth labour even to lassitude and fainting.

And all the congregation said, Amen] In token of hearty assent and assurance.

And praised the Lord] There was a general joy, and many a humble, cheerful, and thankful heart lifted up to God for sin so redressed, and poor people relieved.

And the people did according to this promise] This was real thankfulness. It is not the fumbling out of a few good words (as, God, I thank thee, praised be God, &c.) that will pass. Thanksdoing is the proof of thanksgiving; and the good life of the thankful is the life of thankfulness. "Offer unto God thanksgiving, and pay thy vows unto the Most High," #Ps 50:14.

Ver. 14. From the time that I was appointed to be their governor] He was not ambitious of the office, nor usurped it; but was commanded to it (as the word signifieth) by the king of Persia, and clearly called to it by God Almighty. Otherwise he could have shrouded himself in willing secrecy, as good corn lieth in the bottom of the heap, and as good balsam sinketh to the bottom of the vessel.

I and my brethren have not eaten the bread, &c.] Rulers, as they are nursing fathers to the people, #Isa 49:23, so by them they are to be nourished, and their state maintained. See #1Ki 4:7. It is also observed, that although our Saviour Christ wrought many miracles; yet he never wrought any about honour or money, but that about tribute; rather than that should go undischarged, he commanded a fish to pay it. Hence also he saith not Date, Give, but Reddite; Give back, Give, but "Render unto Caesar the things that are Caesar’s," #Mt 22:21. And St Paul saith, ye pay tribute, as being a due debt, #Ro 13:6. Nevertheless, in this great necessity Nehemiah lets go his own right, and leaveth it to others; like as the eagle is said, when she seeketh her prey, to leave a good part thereof to the birds that follow her, for the same end (Tostat. ex Plin.).

Ver. 15. But the former governors] Those that had been between Zerubbabel and Nehemiah; Ezra was no governor. These had been strict in exacting their five pounds a day; or, for the head of every family, so much; besides bread for necessity, and wine for delight. Not so Nehemiah, he would not use his power to over burden those poor whom these usurers oppressed. This he here instanceth for their further conviction.

Yea, even their servants bear rule over the people] Exacting what they please of them. This their masters should have seen to, and not suffered, for the servant’s sin is the master’s reproach. When Charles V resolved to lay down the empire, some of his courtiers and counsellors advised him to retain still the name and authority of emperor, and to govern the kingdom by his junior officers. His answer to them was, Ah, me praesente ita res administratis, &c., Alas, now that I am among you, things are so ill carried, that ye are complained of by all; what then would you do, if I should not have an eye upon you? and how would you domineer like so many Sultans (the word here used), and follow the administration of justice as a trade only, with an unquenchable and unconscionable desire of gain?

But so did not I, because of the fear of God] The best retentive from sin certainly; a spur to good, a curb from evil. Hence David calleth it a clean fear, #Ps 19:9; and the fear of the Lord is, to depart from evil, saith Solomon. And Aristotle hath this problem, Why are men credited more than other creatures? The answer is, οτι θεους νομιζειν μονον, because man alone holdeth and feareth God; therefore you may trust him. But where this fear is not, no good is to be expected, but the contrary, #Ge 20:11. {See Trapp on "Ne 5:9"}

Ver. 16. Yea, also I continued in the work] He meaneth, saith Lyra, that he wrought with his own hands to draw on others the more, when they should see their governor himself so intent to the work. He was constant at it, and held out till all was finished. And this he recordeth, not out of ostentation, but to show that the love and fear of God constrained him; as it did afterwards Paul, that spiritual builder, who laboured more than they all, and denied himself to bring others to heaven, as himself setteth forth, #2Co 11. In praising ourselves, our end must be, that our light may be seen, not ourselves seen, #Mt 5:16. Men’s praise may be sought, modo tibi non quaeras, sed Christo, Seek not for yourself, but Christ. saith Aretius, so that Christ be thereby set up and served.

Neither bought we any land] As easily we might have done with the surplusage of our revenue; especially if we had exacted the utmost of our right. But public spirits mind not their own interests. Joshua divided the land to Israel, and left none to himself; and that portion that was given him, and he content with, was but a poor one in the barren mountains, as Jerome observes. The late victorious king of Sweden (a second Joshua), in his reprehensory speech to the German plunderers, hath this passage: I protest, before God, that I have not by all this war enriched myself so far as a pair of boots cometh to; yea, I had rather ride without boots than in the least degree enrich myself by the damage of poor people (Mr Clark, in his Life).

Ver. 17. Moreover there were at my table, &c.] He did not eat his morsels alone, as that Pamphagus Nabal; and as many misers today, who, like little children, though they have their hands full and their mouths full, yet will part with none.

Ecce Deo similis vir dapsilis, atque benignus -Palingen.

Beside those that came unto me from among the heathen] Either as state agents, or upon other occasions. Nehemiah entertained them, that they might not lie upon the public charge. And herein he trod in the footsteps of hospitable Abraham, whom Synesius calleth θεου εστιατορα, God’s host. The primitive Christians likewise won much upon the heathens by their hospitality towards all, as Julian, the apostate, confessed: all that he could say against them for it was, that they did it all in hypocrisy and vain glory; which was an envious and false charge (πεπλασμενην κατα Ανδρονικ. Chrysost. in Joan. Epist.).

Ver. 18. Now that which was prepared for me daily] A very great table he kept, at his own charge all, yet nothing so great as Solomon, #1Ki 4:22,23, or as once Cardinal Wolsey here; who, besides all strangers that came, had four hundred of family, whereof one was an earl, nine barons, very many knights and esquires. But then he had more yearly revenue than all the bishops and deans in the land had, take them all together.

And once in ten days] Then he kept an extraordinary table, inviting guests, for whom he had store of the best wines. The Turkish bashaws feast foreign ambassadors with rice, and mutton, and fair water out of the river: wine is a forbidden ware with them; Mahomet, their prophet, having told them that in every grape there dwelt a devil.

Yet for all this I required not] This he did, and this he here recordeth; not for a name (as Crates, the philosopher, did, when he cast his goods into the sea merely to be talked of,) and is, therefore, worthily called by Jerome (Epist. ad Julian), gloriae animal, popularis aurae vile mancipium, a base slave to vain glory, but for better and higher ends. See #Ne 5:16.

Ver. 19. Think upon me, my God, for good] i.e. Both of grace and glory, saith Lyra; a confluence of all comforts and contentments, especially spiritual blessings in heavenly things, #Eph 1:3. He that first called riches goods was surely a better husband than divine, saith one. Ostendam tibi omne bonum, I will show thee all good, said God to Moses, when he gave him a glimpse of himself. Nil bonum absque summo Bone, saith Austin, There is no good without the chief Good. Say, therefore, with the Church, #Ho 14:2, Take away all iniquity, and do good; and as here, Remember me, O my God, for good.

According to all that I have done for this people] Here is nothing for merit mongers. It is mercy in God to set his love on them that keep his commandments, #Ex 20:6, to reward every man according to his works, #Ps 62:12. A poor gardener, presenting a ripe root, being the best gift he had at hand, to the duke of Burgundy, was by him bountifully rewarded. His steward, observing this, and hoping for the like recompense, presented him with a very fair horse. The duke ( ut perspicaci erat ingenio, saith mine author, being a witty man) perceived the craft; and, therefore, thought good to receive the horse, and to give him nothing again. Let those that dream of merit expect the like disappointment; and let them learn from Nehemiah, #Ne 13:22 (the best gloss upon this text), to urge, not their merits, with the Pharisee, but their miseries, with the publican, for obtaining mercy. So #Ps 25:11.

Chapter 6

Ver. 1. Now it came to pass] Lo, here another let to the good work in hand. That in the fourth chapter was external only; that in the fifth internal only; this here is mixed, that is, partly cast in by the enemies without (those cruel crafties), and partly helped on by the perfidious prophets and ignobles within, conspiring with the enemy against the good of their own country. Thus fluctus fluctum trudit. Disorder creates disorder.

And the rest of our enemies] The Church’s enemies are not a few, #1Co 16:9. She is like unto a silly poor maid, saith Luther, sitting in a wood or wilderness, compassed about with hungry wolves, lions, boars, bears, assaulting her every moment and minute. The ground of all is that old enmity, #Ge 3:15.

That I had builded the wall] This wall made Nehemiah, as Winchester tower at Windsor made William Wickham, that is, raised and renowned him; and in a like sense as God is said to have made Moses and Aaron, #1Sa 12:6, that is, to have advanced them in the hearts of his people.

And that there was no breach left therein] It had been but half-built, #Ne 4:6, and the breaches but began to be stopped, #Ne 6:6,15, yet now all is finished, amidst much opposition; so shall the work of grace be in our hearts. But whilst here a Christian hath his Ulterius More, still (which was Charles V’s motto), his Superius, Greatest, as the guest in the Gospel that was bid to sit higher, &c., something is yet wanting to his full and final salvation, which he is still to work out, #Php 2:12, like as here, the doors were not yet upon their hinges.

Ver. 2. That Sanballat and Geshem sent unto me] As if solicitous of my safety, and careful of the common good. He that hateth dissembleth with his lips, and layeth up deceit within him. When he speaketh fair believe him not; for there are seven abominations in his heart, #Pr 26:24,25. Nehemiah well knew that all this pretended courtesy was but dross upon dirt, #Ne 6:13, a fair glove drawn upon a foul hand, a cunning collusion to undo him. He therefore keeps aloof: quia me vestigia terrent, &c.

Come, let us meet together] Thus they called him to conference and consultation whiles the doors were not yet upon the gates; purposely to take him off the work; as the fox diverts the huntsman from following the hare; and as our deceitful hearts do too often draw us away from the prosecution of good purposes, by casting many other odd impertinent matters an our way.

In the plain of Ono] Which was in the tribe of Benjamin, #Ne 11:30,31, near to Jerusalem; that he might the sooner come, and be the more secure; so the Papists appointed Trent for their conventicle, as near to the Reformed Churches; inviting their divines thereunto sub fide publica; under public trust, but that council was carried by the pope and his complices, with such infinite guile and craft, without any sincerity, upright dealing, and truth, as that the Protestants, Calvin, Buret, &c., kept off; as seeing that it was to no purpose to come among them.

But they thought to do me mischief] To kill me, or, at least, to captivate me.

Ver. 3. And I sent messengers unto them] He went not, but sent. This was to be wise as a serpent, #Mt 10:16. God calleth us not to a weak simplicity, but alloweth us as much of the serpent as of the dove, and telleth us that a serpent’s eye in a dove’s head is a singular accomplishment. Beware of men, #Ne 6:18, brutish persons, skilful to destroy, #Eze 21:31. Bless yourselves from Machiavellians (those matchless villanies), and pray, with David, to be delivered from lying lips and from a deceitful tongue, #Ps 120:2. The Cardinal of Lorraine (the chief engineer of the French Massacre) sent to Christopher, Duke of Wirtsberg, a prudent and a valiant prince, that he and his brethren, the Guises, would embrace the Protestant religion, and desired to be enrolled in the number of the Protestant princes; but they knew him too well to trust him.

I am doiny a great work, so that I cannot come down] I cannot intend it, as having my hands more full of employment than that I can give heed to your compliments. There is a curse to him that doth the work of the Lord negligently or deceitfully. And lata negligentia dolus est, saith the Civilian, Remissness is a kind of perfidiousness.

Why should the work cease?] As it would, or at least go but slowly on, in his absence; he was εργοδιωκτης, the driver on of tbe business; as was likewise Boaz, who, therefore, followed it so closely himself, #Ru 2:4; his eyes were upon the servants, reapers, gleaners; he lodged in the midst of his husbandry. Let the tempter ever find us busy, and he will depart discouraged, as Cupid is said to do from the muses, whom he could never take idle. Standing water soon stinks, empty stomachs draw the humour that is next it; so doth the idle heart evil motions. An industrious Nehemiah is not at leisure to parley with Sanballat; lest if he let any water go beside the mill, he should be a great loser by it. His employment is as a guard or good angel, to keep him both right and safe.

Ver. 4. Yet they sent unto me four times] As thinking to prevail by their importunity. This wicked men have learned from their master Beelzebub, the lord of flies, as the name (απομυιος) signifieth, or master fly, that will not off the bait till beaten, and hardly then. Sin hath painted an impudency in some men’s faces; and it appears they are past all grace, because shameless, Et pudet non esse impudentes, it is not shameful to be impudent. saith Austin.

And I answered them after the same manner] Nehemiah stood immoveable as a rock; he was homo quadratus, man, four-square, not to be altered, but firm to his principles, resolute in his holy purposes. We may style him (as Theodoret doth Athanasius) the bulwark of truth (προβολον της αληθειας), the Church’s champion. Nec tremere, nec timide, may seem to have been his motto, neither temerarious nor timorous.

Ver. 5. Then sent Sanballat…the fifth time] So restless are wicked persons; their souls are violently tossed about, as in a sling, #1Sa 25:29, Etsi non aliqua docuissent, &c. although they would not be taught by anything, Satan, their taskmaster, urgeth them; and when thou seest them most importunate and outrageous, Scito quia ab accensore suo daemone perurgentur, saith Bernard, know thou that the devil pricks them, and kicks them on to it.

With an open letter in his hand] Not sealed, as the manner is, for secrecy’ sake. The Jews use to write upon the back of their letters Nun, Cheth, Shin; that is, Niddui, Cherem, and Shammatha, all sorts of excommunication to him that shall open them. But this letter was purposely sent open, that whoso would might read it ere it came to Nehemiah’s hand, and be warned of having a hand in the pretended treason.

Ver. 6. It is reported among the heathen] And must, therefore, needs be true, like as the common sort of Turks think that whatsoever is written in their tongue must of necessity be believed for truth. But who knows not that rumour is a loud liar; and that every public person needeth carry a spare handkerchief to wipe off dirt cast upon him by disaffected persons, that seek to soil their reputation, and to deprave their best actions.

And Gashmu saith so] Geshmu, alias Geshem, the Arabian, #Ne 6:1,2, a worthy wight, a credible witness. Nehemiah might well have replied, as Seneca did in like case, Male de me loquuntur, sed mali. Gashmu’s tongue was no slander; for he was known to be mendaeiorum artifex, one that had taught his tongue the art of lying, #Jer 9:3,5, and had taken fast hold of deceit, #Jer 8:5. Such of late time were those loud and lewd liars, Genebrard, Scioppus, Baldwin, and Bolsecus, who, being requested by the Popish side to write the lives of Calvin and Beza, is in all their writings alleged as canonical, though they know him to be (according to the old proverb) a friar, a liar.

That thou and the Jews think to rebel] A likely matter; but that matters not. Any author serves Sanballat’s turn, who for a need could have sucked such an accusation as this out of his own fingers. See #Ezr 4:13.

For which cause thou buildest the wall] This was calumniari audacter, slander boldly, to as Machiavel taught, aliquid saltem adhaerebit. But if dirt will stick to a mud wall, yet to marble it will not. Nehemiah hath the Euge good of a clear conscience, and no wise man will believe this black-mouthed Blabberer. N. D., author of the three conversions, hath made Sir John Oldcastle, the martyr, a ruffian, a robber, and a rebel. His authority is taken from the stage-players, of like conscience for lies, as all men know.

That thou mayest be their king] King of the Jews, as they called our Saviour, #Joh 19:12. And as some think the ground of this report, if any there were, concerning Nehemiah’s practising to be king, were the prophecies of Haggai and Zechariah concerning the near approach of Christ’s kingdom.

Nihil est, quin male narrando possit depravarier (Terent.).

According to these words] According to this report, or somewhat to the same sense.

Ver. 7. And thou hast also appointed prophets, &c.] That the thing might seem to be of God; as the beast hath his false prophet, that wrought miracles before him, #Re 19:20; as Mahomet had his prophets; and John of Leyden had his, to cry him up king of Munster, the New Jerusalem, as they called it, yea, of all nations, to rule them with a rod of iron.

And now shall it be reported to the king] Who must needs be highly displeased, and wilt as little endure it as the heaven two suns. Sol quasi solus; sic monarcha. Marriage and monarchy will not do away with co-rivals. Romanos geminos unum non caperet Regnum, quos unum uteri ceperat hospitium (Cyprian).

Come now, therefore, and let us take counsel] In commune consulere, lest we all suffer for your fault. But neither was good Nehemiah in any fault; neither was their drift any other but this, to draw him out of the city, that they might mischieve him; like as Dr Bristow advises his Catholics to get the Protestants out of their stronghold of the Scriptures into the open field of fathers and councils; and then they might do what they would with us.

Ver. 8. There are no such things done as thou sayest] Nehemiah is not too careful to clear himself. This was so transparent a lie, that a man might see through it, and was, therefore, best answered with a neglective denial. It falls out often that plain dealing puts craft out of countenance. Animus recti conscius obiecta probra ut visus nocturnos et vanas somniorum imagines digno supplicio punit, festivo scilicet contemptu, et oblivione: vel, si tanti est, misericordia elevat (John Wower).

Ver. 9. For they all made us afraid] This they aimed at; but could not attain unto; for faith quelleth and killeth distrustful fear, #Ps 46:1,2. Audacia est pro muro, saith Sallust. Let the wicked flee when none pursueth, but the righteous will be bold as as lion, #Pr 28:1.

Saying, Their hands shall be weakened from the work] So measuring them by themselves, as if they would have been soon scared and discouraged. But they knew not the Aes triplex, the power of the Spirit, that spirit of power (opposed to the spirit of fear), of love, and of a sound mind, #2Ti 1:7. They knew not the privy armour of proof that these good Jews had about their hearts.

Now therefore, O God, strengthen my hands] He acknowledgeth himself to be in the condition of a poor garrison soldier, that hath no help or supplies but from the Captain of his salvation which, therefore, he thus humbly calleth in and craveth. Of ejaculations, see #Ne 2:4. This here is despatched in four words.

Ver. 10. Afterward I came unto the house of Shemaiah] Perhaps the same that is mentioned #Ezr 8:16, but now fallen, as a star from heaven. Blazing stars were never but meteors. Demas not only forsook Paul, but became a priest in an idol’s temple at Thessalonica, if Dorotheus may be believed. A priest Shemaiah was, and would seem to be a prophet; but he proved not right, #1Ch 24:6. All is not gold that glitters. It was Tobiah’s gold that made him a prophet, as Philip’s gold made the oracle of Apollo give what answer he pleased. A house he had in the temple; and there he had reclused and shut up himself, that he might seem some singular devotee, expecting a revelation from heaven; or as one who sequestered himself from the company of others, with a stand further off; come not near, for I am holier than thou; or, lastly, to persuade people that there was a necessity of securing themselves from the night inroads of the enemy. Whatever it was that he was thus, anchoret-like, pent-up, or locked-up, or detained (as Junius rendereth it; see the like said of Doeg, that bloody Edomite, #1Sa 21:7), Nehemiah went to his house to know what was the matter; supposing him to be a friend but finding him bribed by the enemy.

Let us meet together in the house of God] Famous for sanctity and safety: being within God’s precincts, we shall surely be under his protection.

And let us shut the doors of the temple] Immure ourselves, and keep out the enemy. But this had been the ready way to invite them, seeing his cowardice; for maximum his periculum qui maxime timent the danger which they fear the most, (saith Sallust), nothing betrays a man sooner than his causeless fear. God helpeth the valiant. Besides, Shemaiah and his false complices, having got Nehemiah to them from his friends and followers, might have done what they pleased with him, as the Romans did by Caesar, in the Senate house.

For they will come to slay thee] And Nehemiah must be made believe that Shemaiah, as a special friend, wished no long life, and was zealous for it; whence he so doubleth his prediction of the danger. O deep dissimulation!

Ver. 11. And I said, Should such a man as I flee?] To the dishonour of God, and the discouraging of the people? to the scandal of the weak, and the scorn of the wicked? Et Turnum fugientem haec terra videbit? There is a Το πρεπον, a comeliness, a seemliness, a suitableness, appertains to every calling and condition of life; and nature hath taught heathens themselves to argue from dignity to duty, and to scorn to do anything unworthy of themselves. Scipio, when a harlot was offered him, answered, Vellem, si non essem Imperator, I would, were I not a general. Antigonus being invited to a feast where a notable harlot was to be present, asked counsel of Menedemus, what he should do? No more but this, said he, remember that thou art a king’s son. Themistocles once, after a victory, viewing the spoils and pillage of the field, said to his friend that bare him company, Take thou these rich spoils to thyself; for thou art not Themistocles; it is below me to stoop to them, Ανελου σεαυτω συ γαρ ουκ ει Θεμιστοκλης. When Pompey had Caesar and Antony in a ship together, it was suggested to him by Metrodorus, to revenge himself for the death of his father and brother. To whom he replied, that so to do might happily befit Metrodorus, but in no wise Pompey. It is not for you to be fishing for small fish, but for towns, forts, and castles, said Cleopatra to Mark Antony. It is not for God’s saints to walk as men; since they are children of the kingdom, and must therefore regnum in pectore gerere, carry themselves accordingly. We usually say, such a man understands himself well; that is, he knows his place, his dignity, and walks accordingly. It is a pusillanimity to do otherwise; Nehemiah will never do it, to die for it.

And who is there, that, being as I am] So greatly beloved of God, #Da 9:23, so highly favoured of the king, #Ne 2:2,4, so protected hitherto, so prospered, so intrusted with the government and safety of this people, more dear to me than my very life.

Would go into the temple] As a malefactor, to take sanctuary there; or as a coward, to save mine own life with the loss of the lives of many of the precious sons of life.

I will not go in] The heavens shall sooner fall than I will forsake the truth, said that martyr, William Flower (Acts & Mon. 1430). Omnia de me praesumas praeter fugam et palinodiam, said Luther to Staupicius, I will rather die than fly; burn than turn. Latimer was wondrous bold and stout in his dealing with Henry VIII, both before and after he was a bishop. So were Athanasius, Ambrose, Basil, the primitive confessors. This courage in Christians the heathen persecutors called obstinacy, and not faith. Sed pro hac obstinatione fidei morimur, saith Tertullian in his Apology, for this obstinacy of faith we gladly die; neither can we die otherwise; for the love of Christ constraineth us. Life in God’s displeasure is worse than death; as death in his true favour is true life; as Bradford told Gardiner.

Ver. 12. And, lo, I perceived that God had not sent him] By my spiritual sagacity I smelt him out; as having my inward senses habitually exercised to discern good and evil, #Heb 5:14. Doth not the ear try words, as the mouth tasteth meat? #Job 12:11. What though we have not received the spirit of the world (we cannot cog and comply as they can, yet), we have received a better thing, the Spirit of God, the mind of Christ, #1Co 2:1 2,16.

But that he pronounced this prophecy against me] To make my righteous soul sad with his lies, #Eze 13:22, and to bring me to disgrace and danger. Luther was wont to advise preachers to see that these three dogs did not follow them into the pulpit: pride, covetousness, and envy.

For Tobiah and Sanballat had hired him] A mere mercenary he was then, and had Linguam Venalem; he could call good evil, and evil good, justify the wicked for a reward, and take away the righteousness of the righteous from him, #Isa 5:20. Such false prophets were Dr Shaw and friar Pinket in Richard III’s time, who made use of them as his studges to obtrude bastardy on his brother, King Edward IV, and so to disable his children for the crown, that he might settle it upon his own head (Dan. Hist.). What became of Pinker I know not, but Shaw (as ashamed of his sermon at Paul’s Cross) disconsolately departed, and never after that was publicly seen. Like unto these were Bishop Bourn and Cardinal Pole in Queen Mary’s days. The cardinal, hired with the archbishopric of Canterbury, took for his text, #Isa 66:8, and applied it to England, as then happily reduced to the pope’s obedience. Bourn, for the bishopric of Bath, preached such stuff at Paul’s Cross, that the people were ready to tear him in pieces. They flung a dagger at him in the pulpit. Phlugius and Sidonius, authors of the Popish book published in Germany by the name of Interim, Chrisma et oleum pontificium defendebant, ut ipsi discederent unctiores, defended chrism and extreme unction, as being liquored in the fists, and promoted to fat bishoprics (Melch. Adam). But a minister, as he should have nothing to lose, so he should have as little to get; he should be above all price or sale. Nec prece, nec pretio, neither request nor reward, should be his motto.

Ver. 13. Therefore was he hired, that I should be afraid] But they were much mistaken in their aims: this matter was not malleable. Nehemiah was a man of another spirit, of a Caleb-like spirit; he was fide armatus, Deo armatus, soldier by faith and for God, and therefore undaunted; he was full of spiritual mettle, for he knew whom he had trusted.

And do so, and sin] Nehemiah feared nothing but sin, and the fruit thereof, shame and reproach, so great was his spirit, so right set were both his judgment and affections. But if anything would have drawn him aside from the straight ways of the Lord, base fear was the likeliest; as we see in David at Gath, and Peter in the high priest’s hall. See #Zep 3:13, {See Trapp on "Zep 3:13"} Pessimus in dubiis augur Timor.

And that they might have matter for an evil report] This wicked men watch for, as a dog doth for a bone; and if they get but the least hint, oh how happy do they hold themselves! what wide mouths do they open! &c. It is our part, therefore (by a Nehemiah-like conversation), to put to silence the ignorance of foolish men, who, like blackamoors, despise beauty; like dogs, bark at the shining of the moon. Of Luther it was said by Erasmus, Nec hostes reperiant quod calumnientur. Of Bishop Hooper it is said, that his life was so good that no kind of slander (although divers went about to reprove it) could fasten any fault upon him (Act. and Mon. 1366). The like is reported of Bradford and Bucer. We should so carry ourselves, ut nemo de nobis maleloqui absque mendacio possit, as Jerome hath it, that none might speak evil of us without a manifest lie.

Ver. 14. My God, think upon Tobiah and Sanballat] Heb. Remember, to be revenged on them, q.d. I cannot deal with them, but do thou do it. He doth himself no disservice (saith one) who when no law will relieve him, maketh God his chancellor. It is a fearful thing to be put over into his punishing hands by the saints, as Joab and Shimei were unto Solomon’s hands by dying David. If men, in their best estate, are so weak that they are crushed before the moth, how shall they stand before this great God?

According to these their works] Qualia quisque tacit, talia quisque luat, Let them drink as they have brewed.

And on the prophetess Noadiah] Who joined with Shemaiah in this dissimulation, and was of his counsel. Omne malum ex gynaecio. False prophets and seducers are seldom without their women. Simon Magus had his Helena, Carpocrates his Marcellina, Apelles his Philumena, Montanus his Priscilla and Maximilla, &c.

And the rest of the prophets] Improperly so called, but so they pretended to be; and here they had conspired, a great sort of them, to do evil.

That would have put me in fear] By their concurrent prophecies, purposely to disgrace and endanger me. Suffragia non sunt numeranda, sed expendenda. Multitude and antiquity are but ciphers in divinity.

Ver. 15. So the wall was finished] Though with much ado, and maugre the malice of all foreign and internal enemies. So shall the work of grace in men’s hearts: it is perfected there by opposition, and grows gradually, but constantly and infallibly.

In the twenty and fifth day of the month Elul] Which was their sixth month, answering, mostly, to our August. This (saith Beda) answered both unto the six days of God’s working to make the world, after which a rest followed, and to the everlasting rest in heaven after six ages of the world, spent in toil and labour!

In fifty and two days] A very short time for the despatch of so great a work. But nescit tarda molimina Spiritus Sancti gratia. God was much seen herein; and the enemies’ courage much quailed. But what meant Josephus to say, that the wall was in building two years and three months? It appeareth hereby, and by many other passages in his Jewish Antiquities, that he had not much read, or at least minded, the Holy Scriptures. Of this short time spent in building the wall, Daniel seemeth to prophesy, saith an interpreter, when he saith, that it should be built again in angustiis temporum, in the straits of time, #Da 9:25; neither hold we so much strange at it, since the hands at it were many and those were motitantes, nimble and cheerful, and the princes were present to prick them on, and they repaired only and built upon the old foundation; and lastly the very enemies were convinced that the work was wrought of God, #Ne 6:16; what marvel, therefore, that it went so on end?

Ver. 16. When all our enemies heard thereof] So famous a matter could not be concealed from them who listened with the left ear, and readily received these βλαβαι ποδωκεις, as the Greeks call, galling reports.

Saw these things] For they ran to the sight of it, as to a miracle; they looked also upon it with an evil and envious eye; like as the Papists do upon the Reformation.

They were much cast down in their own eyes] They were crest fallen, and dejected from the high tops of their proud hopes and designs. See what biles and ulcers the antichristian rout are vexed with, and how they are scorched with the sunshine of the gospel, #Re 16:2,11. What moan Babel’s merchants make to see her ruin and the rise of the new Jerusalem, #Re 18:11. Envy is vitium Diabolicum, the devil’s disease, saith Austin, in #Ps 139; and those that are troubled with it can never want woe.

For they perceived that this work was wrought of our God] With such incredible swiftness was it carried on and accomplished, that they could not but say among the heathen, "The Lord hath done great things for them; God is with them of a truth."

Ver. 17. Moreover in those days the nobles of Judah] Heb. The white ones; either, because they went in white garments, as Joseph, Mordecai, &c., or because they were illustrious and famous for wisdom and virtue. But in these nobles of Judah was nomen inane, crimen immune. Here was sedes prima, vita ima, dignitas in indigno; hoc est, ornamentum in lute, white garments they might have, but with sooty souls, and black manners.

Sent many letters unto Tobiah] Heb. Multiplied their letters (or packets), walking to Tobiah, with whom thereby they held correspondency; as at this day they do with the Turkish viziers and bashaws of state, giving them continual intelligence of the affairs of Christendom, and advising most of that mischief which the Turk puts in execution against us.

Ver. 18. For there were many in Judah sworn unto him] Besides that intercourse of letters aforementioned, Tobiah had his pensioners among the Jews, who were his sworn servants, and had taken oath, or (as the Hebrew hath it) they were lords of an oath to him. In the year 1583, Girald, earl of Desmond’s, men had barbarously vowed to forswear God, before they would forsake him. I know not what these Jews had sworn to Tobiah (to be true to him likely, and to prosecute his designs), but those of them at this day living are great swearers (they were so in St James’s time, #Jas 5:12), but they keep no oath unless they swear upon their own Torah or book of the law, brought out of their synagogues (Weemse).

Because he was the son-in-law of Shechaniah] One of those corrupt nobles, #Ne 6:17, and Meshullam was another, who also helped to build the wall, #Ne 3:4, and seemed forward, but now shows himself in his colours. Thou mayest be the lead horse in the team (saith one), a ring leader of good exercises, as Joash, #2Ch 24:4-6. Thou mayest flock after zealous preachers, as those did after John Baptist, #Mt 3:5. Yea, stand out in persecution, and not shrink in the wetting, as the thorny ground did not; and yet be no better than a very painted hypocrite.

Ver. 19. Also they reported his good deeds before me] Heb. His goodness, as if he had been another Phocion, who was surnamed the Good. But this was but in their opinion only, who had little enough goodness, and skill to judge it. Or if there were any good in him, yet Sunt bona mista malis and of him might be said, as once of Sfortz, duke of Milan, that he was a very monster, made up and compact of virtue and vice (Folieta Galeazo).

Chapter 7

Ver. 1. When the wall was built] For better defence of the city. Moenia a munienda urbo dicuntur.

And I had set up the doors] We may not take this expression for a vain glorious haec ego feci, I have made this, such as was that of Nebuchadnezzar, #Da 4:30, boasting as if he (and not Ninus) had built Babel, when he enlarged it only, and built the palace; or that of Augustus, Urbem ego lateritiam inveni, marmoream reliqui. I found the city of clay but I left it of marble. We read of one Lampadius, a nobleman in Rome, who per omnia civitatis membra, through all parts of the city, where other great men had bestowed cost in building, he would set up his own name (not as a repairer of the work either, but) as the chief builder. Trajan the emperor also is said to have been sick of this disease; and was therefore called by way of jeer, Wallweed, Herba parietina. But good Nehemiah was none such; he was humiliter sublimis, et sublimiter humilis, as Cyprian phraseth it; that is, humbly lofty, and loftily humble; humble in heart, and yet high in worth and works, as Nazianzen saith of Athanasius, υψηλος τοις εργοις, ταπεινος δε τω φρονηματι.

And the Levites were appointed] viz. To their several services in the temple (as David had distributed them), after that they had been otherwise employed about the building.

Ver. 2. That I gave my brother Hanani] Of whom see #Ne 1:2 Ezr 10:20.

And Hananiah the ruler of the palace] The second person next to the governor; commanding in his name within his court.

Charge over Jerusalem] Thus he that is faithful in a little shall be made master of much, #Mt 25:31.

For he was a faithful man] Heb. A man of truth, faithfulness, or firnmess; a sure man, and such as one might safely confide in.

And feared God] No wonder therefore though faithful to men. See #Ne 5:15. God’s holy fear is the ground of all goodness and fidelity. Hence Jethro, in his well-qualified ruler, places the fear of God in the midst of the other graces, as the heart in the body, for conveying life to all the parts, or as a dram of musk, perfuming the whole box of ointment, #Ex 18:21. Most sure it is, that nothing maketh a man so good a patriot as the true fear of God. On the other side, Pietate sublata fides tollitur, take away piety, and fidelity is gone; as is to be seen in the unrighteous judge, #Lu 18:2, and as Constantius Chlorus, father of Constantine the Great, did well experience in his counsellors and courtiers; whence that famous maxim of his recorded by Eusebius, He cannot be faithful to me that is unfaithful to God, religion being the foundation of all true fidelity and loyalty to king and country. Hence that close connection, Fear God, honour the king, #1Pe 2:17. And hence that saying of Bernard, If all the world should conspire to make me complot against my prince, yet I would fear God, and honour the king.

Above many] This is a singular praise, and by every man to be sought after—it was Cicero’s posy and practice,

Αιεν αριστευειν, και υπειροχον εμμεναι αλλων,

to be the best at every good thing, to excel and exceed others, -to be eminent and exemplary, taller than the rest by the head and shoulders, full of all goodness, filled with all knowledge, #Ro 15:14, able and active in every good word and work. That is a low and unworthy strain in some, to labour after no more grace than will keep life and soul together, that is, soul and hell asunder. God would have his people to be discontentedly contented with the measures they have received, and to be still adding, #2Pe 1:5, and advancing, #Php 3:14, aspiring to perfection, till they "come unto the measure of the stature of the fulness of Christ," #Eph 4:13.

Ver. 3. Until the sun be hot] The sun hath one of his names, in Hebrew, a calefaciendo, from heating, המח, #Job 30:28, there is nothing hid from the heat thereof, #Ps 19:6. The name here given to the sun signifieth a minister, or servant; because it is the common servant of the world, whereby God ministeretb light, heat, and precious fruits to all people, #De 4:19 33:14. It whirleth about the world with incredible swiftness; and is up in a morning before most people. Therefore till the sun be risen the gates must be kept shut, to keep out the enemy, who watcheth his opportunity.

And while they stand by] To see it done as it ought to be; lest, by the treachery or carelessness of under-officers, it should either be undone or ill-done. Let them feel with their hands, so some render it, etiam tractate (Junius), whether the gates are made fast or not.

And appoint watches] Heb. Set thou watches. He speaketh to the two Hananis, and bids each of them, whose turn it was, see to the well-doing of it. Xenophon saith of Cyrus, that when he gave anything in command he never said, Let some one do this, but, Do thou this, Hoc tu facias (Cyropaed.).

Ver. 4. Now the city was large] Heb. Broad in spans or spaces.

And great] Yet nothing so great as Nineveh was of old; or Babylon then; or Alcair and Quinsay at this day. Of the former Bunting saith, that it is sixty miles in compass. Of the latter, Paulus Venetus (who himself dwelt therein about the year 1260) writeth, that it is a hundred miles about, being of all the cities in the world the greatest. Jerusalem was a great city and spacious, though it fell far short of these.

And the people were few therein] But how exceedingly they multiplied afterwards appeareth by those many thousands of persons there destroyed and carried away by the Romans at the last desolation; as testifieth Josephus, an eyewitness, quem lege, et luge, what he collected and lamented. For present, they were so few that they were not able, without help, to defend the walls in so large a circuit.

And the houses were not builded] All could not be done in a day. But some ceiled houses there were, #Hag 1:4, and Nehemiah was all his time busy in building the old waste places, and raising up the foundations of many generations; so that he was worthily called, "The repairer of the breach, The restorer of paths to dwell in," #Isa 58:12. Eusebius saith, Nehemiah was twelve years in building the walls; he should have said, the city. Jerome likewise saith, that he came to Jerusalem in the twentieth year of Artaxerxes, and made an end of building the wall and city in the two and thirtieth year; so that, during the whole twelve years of his government, he was in action.

Ver. 5. And my God put into my heart] Seeing how thinly the city was inhabited, and casting in his mind what evil might come of it, he bethinks himself (by a motion from heaven) how to set things to rights; that the city might be better peopled, and so preserved. This to do, God put into his heart by his Holy Spirit (the sweet motions whereof are the sound of his goings, the footsteps of his anointed, #Ps 89:51). We are not sufficient of ourselves (saith that great apostle) to think anything as of ourselves: but our sufficiency is of God, #2Co 3:5. Nemo vir magnus sine aliquo afflatu Divino unquam fuit, saith Cicero; no man ever grew to be greatly good without a Divine instinct.

To gather together the nobles, and the rulers, &c.] That out of them a tenth man might be taken to furnish out the city, #Ne 11:1, after that they had been first prepared by the hearing of the law, #Ne 8:2.

That they might be reckoned by their genealogy] And so, Jerusalem be inhabited again, in her own place, even in Jerusalem, #Zec 12:6.

Ver. 6. These are the children, &c.] See #Ezr 2:1-3, &c., with the notes. Some small differences there are in names and numbers between this catalogue and that; not by the negligence of the scribes who wrote out this register, as Pellican would have it, but by other means, as is above noted.

Chapter 8

Ver. 1. As one man] See #Ezr 3:1, and remember that Omne simile non est idem; this is a distinct history from that.

Into the street] Or, open place, the meeting place of the water gate. See #Ne 3:26. Right over against this gate was the court of the people, saith Lyra. See #Ezr 10:9.

And they spake unto Ezra the scribe] The people may, if need be, say to Archippus, Look to thy ministry, &c., #Col 4:17. Whether Paul, or Apollos, or Cephas, all is theirs (the gifts and abilities of all good ministers), and they may call for them, #1Co 3:22.

To bring the book of the law of Moses] Wherein he was no less able than apt to impart, #1Ti 3:2, διδακτικος. He knew that the best had need hear the law, he spiritum sessorem excutiant, that they might be kept within the bounds of obedience. Not the unruly colt only, but the horse that is broken, hath a bit and bridle also.

Ver. 2. And Ezra the priest brought the law] The commandment (he knew well) was a lamp, and the law a light; and reproofs of instruction the way of life, #Pr 6:23. The Greeks call the law νομον, quasi θεου νοον μενοντα, the standing mind of God (Plato in Cratylo). And if Demosthenes could say of men’s laws, that they were the invention of God; if Xenophon could say of the Persian laws, that they kept the people even from coveting any wickedness; if Cicero durst say of the Roman laws, that they far excelled and exceeded all the learned libraries of the philosophers, both in weight and worth; how much more may all this and more be said of this perfect law of God, the book whereof was here brought forth by Ezra, and read and expounded in the ears of all the people! μη τοιουτους εσεσθαι τους πολιτας, ωστε πονηρου τινος εργου εφιεσθαι..

Before the congregation both of men and women] Heb. From man to woman; for souls have no sexes; and in Christ there is no difference, #Ga 4:28. The Jews at this day little regard their women; not suffering them to come within their synagogue. And the Turkish women never go to their mosques; neither is there any heed taken or reckoning made of their religion at all. The Papists say that a distaff is fitter for a woman than a Bible.

And all that can hear with understanding] i.e. Children also, that were of any growth. Little pitchers have ears, and little children will understand much, if well principled.

Upon the first day of the seventh month] A month of more solemnities than any other. This first day was a double holy day, #Le 23:24. See #De 31:11.

Ver. 3. And he read therein] As a scribe, he wrote the law; and as a priest, he read and expounded it. This was Christ’s own custom, #Lu 4:16, and the Jews’, #Ac 13:15,27 15:21, and is still to this day; one lesson is ever read out of the law in their public meetings; and another out of the prophets correspondent to the former in argument. The Holy Scripture is called Mikre, the reading of #Ne 8:9, because it ought to be read to all; and the word, as if all the use of our ears were to hear this word.

From the morning until midday] This was a great while; five or six hours together they spent in holy duties, whereas the most amongst us think long of an hour; they sit as it were in the stocks whiles they are hearing the word read or preached, and come out of the church when the tedious sermon runneth somewhat beyond the glass, like prisoners out of a jail.

And the ears of the people were attentive to the book] Heb. Were to the book of the law; which phrase importeth both their attention and affection to what they heard delivered. They drew up the ears of their souls to the ears of their bodies; and so one sound pierced both. See the like #Lu 19:48, they hung upon Christ’s holy lips, as loth to lose any part of that precious language. The Jews at this day, though they give very great outward respect to their Torah, or book of the law (carrying it about their synagogue at the end of service in procession, and the like), yet for any show of attention or elevation of spirit I could never discern (saith one that had been much amongst them), but they are as reverend in their synagogues as grammar boys are at school when their master is absent.

Ver. 4. And Ezra the scribe stood upon a pulpit of wood] Heb. A tower of wood, because high and round, as ours are. The Capuchins and other Popish preachers are said to have long pulpits, wherein they may walk and act, as upon a stage, in Lent especially; at which time it is the custom of Italy for the same man to preach six days in the week upon the gospel of the days, and on the Saturday in honour and praise of the Virgin Mary.

And beside him stood Mattithiah, &c.] For greater authority’ sake, as concurring with Ezra, and ready in their turn to perform the work. Praedicationis officium suscipit quisquis ad sacerdotium accedit, said Gregory long since, No preacher is no minister.

Ver. 5. And Ezra opened the book] God’s Book; not Aristotle’s Ethics, as Melancthon saith he heard some Popish priests preaching upon texts thence taken. And Carolostadius was eight years a doctor before he first opened the Bible; and yet at the taking of his degree he had been pronounced Sufficientissimus Most adequate.

For he was above all the people] Both in place and office; as representing the person of God, and bearing his name unto his people.

All the people stood up] For reverence’ sake. So did Eglon, that fat king of Moab, when he heard of a message from God, #Jud 3:20. Balaam, being to utter his parable, bids Balak arise up and hear him. Our Saviour stood up to read his text, #Lu 4:16. Constantine the Great and our King Edward VI would not hear a sermon but standing. The modern Jews show their reverence to their law by a like gesture; and their adoration is by bowing forward with their bodies; for kneeling they use none, neither stir they their bonnets in their synagogues, but remain still covered.

Ver. 6. And Ezra blessed the Lord] i.e. He called upon the Lord, who is worthy to be praised, #Ps 18:3. He prayed before he read and preached. So ought we to do by his example, as Lyra well noteth; and as is commonly done by all our ministers. Luther’s usual prayer before sermon was this, Confirm, O God, in us what thou hast wrought; and perfect the work that thou hast begun to thy glory. Lord, open our eyes, that we may see the wonders of thy law, &c. Zuinglius began his public lectures thus, O Almighty, everlasting, and merciful God, whose Word is a light to our feet, and a lantern to our paths, open and enlighten our minds, that we may piously and holily understand thine oracles, and be so transformed thereinto, that we may not in anything displease thy majesty, through Jesus Christ our Lord, Amen. The Platonists could say, that the light of our minds whereby we learn all things is no other but God himself, the same that made all things. This made Ezra here bless the Lord, that is, say, with David, #Ps 119:12, Blessed be thou, O Lord: teach us thy statutes.

The great God] The true Trismegist, the Fortissimus Maximus, Opt. Max. All whose attributes are in the highest degree, yea, in a degree beyond any superlative.

And all the people answered, Amen, Amen] This word is Hebrew; but used in all languages, in the close of prayers. The doubling of it here importeth their assent, and their assurance. It is the voice of one that believeth and expecteth that he shall have his prayers granted. The Septuagint render it, so be it; or, so it is. The apostle reckoneth it for a great loss when people either say not Amen to public prayers, or not heartily and affectionately, as here, #1Co 14:16, "Else when thou shalt bless with the spirit, how shall he that occupieth the room of the unlearned say, Amen?" The Turks also, when their priest hath said his litany, such as it is, make answer in manner of a shout, Homin, that is, Amen.

With lifting up their hands] And with their hearts, unto God in the heavens, #La 3:41. This Nazianzen judgeth to be optimum opus manuum, the best work of the hands, sc. in caelos eas extendere, ad precesque expandere, to stretch them towards heaven, and to hold them out in prayer. This way David ennobled his tongue (therefore called his glory), and so men may their hands.

And they bowed their heads] In token of the lowliness of their hearts. These outward gestures, as they issue from the fervency of a good heart, so they reflect upon the affections, and do further inflame them. Only note, that these bodily exercises are not always or absolutely necessary in Divine worship. God looks chiefly at the heart, and hateth all outside service and heartless devotion, #Isa 1:11-23 66:3, and such as is that of the Jews at this day. Their holiness, saith one, is the outward work itself, being a brainless head and soulless body. And the like may be said of the Papist, and of the common Protestant, whoso body is prostrate, but his soul bolt upright within him.

Ver. 7. Also Jeshua, and Bani, &c., caused the people to understand the law] As the audience was great, so, great was the company of preachers, #Ps 68:11. The people were too many to be taught by one; therefore they made sundry companies and congregations, and had several teachers; as had likewise those primitive Christians, #Ac 6:1, when once they grew numerous.

And the people stood in their places] Heb. And the people upon their stand; they kept their stations according to their divisions; not shuffling or shifting from preacher to preacher, but abiding and attending with utmost intention and retention.

Ver. 8. So they read in the book in the law of God distinctly] Exposite, clare, vel cum expositione (Explanate, Junius). They read aloud, and so treatably and plainly, that all might know what they read. Some stumble over the chapter so fast that few are little the better.

And gave the sense] viz. By comparing place with place, and interpreting one Scripture by another. See the like done by St Paul at Damascus, #Ac 9:22; he laid one text to another (ουμβιβαζων), as artificers do the several pieces of their work, that they may perfectly agree the one with the other.

Causing the people to understand the reading] Dabant intelligentiam per scripturam ipsam, They gave the meaning though the scriptures themselves. so Tremellias rendereth it. Of the law it may be said, Et latet, et lucet. Both obscure and clear. The prophets are as so many expositors and explainers thereof; they do excellently unfold and draw out that arras {A rich tapestry fabric, in which figures and scenes are woven in colours} which was folded together before; they give us Moses unveiled. Search the Scriptures, therefore, and compare them. Parallel texts, like glasses, set one against another, do cast a mutual light; like the sun, the Scriptures show other things, and themselves too.

Ver. 9. And Nehemiah, which is the Tirshatha] Or governor. See #Ezr 2:63. He had Jovianus, the emperor’s, wished happiness, which was, that he might govern wise men, and that wise men might govern him.

And Ezra the priest and scribe] See #Ne 8:3.

And the Levites that taught the people] That numerus nominum, id est, hominum, of names that is of men, mentioned #Ne 8:7, men most happy in such melting hearers. We in this day do prevail as little as Bede did when he preached to a heap of stones.

This day is holy unto the Lord your God] Your mourning, therefore, now is as much out of season as Samson’s wife’s weeping was at her wedding. All God’s worships were to be celebrated with joy, #De 12:7, and sacrifices offered in mourning were abomination, #Ho 9:4. See #Mal 2:13. {See Trapp on "Mal 2:13"}

Mourn not, nor weep] sc. Under sense of sin, and fear of wrath. This they were called to at another time, #Isa 22:12 Jas 4:9,10; but everything is beautiful in its season, #Ec 3:11.

For all the people wept, when they heard the words of the law] For like cause as Josiah did, #2Ki 22:11,19. His tender heart was troubled and terrified by the menaces of God’s mouth uttered against his and the people’s sins. Hence some infer that it was the decalogue, together with the malediction, that was now read and applied; and that made them weep so fast. Get thee God’s law, saith holy Bradford, as a glass to look in, so shall you see your face foul arrayed, and so shameful, mangy, pockey, and scabbed, that you cannot but be sorry at the contemplation thereof, especially if you look to the tag tied to God’s law; which is such as cannot but make us cast our currish tails between our legs if we believe it. But O faithless hard hearts! O Jezebel’s guests, rocked and laid asleep in her bed! &c. (Serm. of Rep.).

Ver. 10. Then he said unto them, Go your way] A friendly dismission. We must so reprove or admonish others, as that we ever preserve in them an opinion of our good will unto them; for this is that sugar that sweeteneth all such tartar pills.

Go your way, eat, &c.] One being asked whether a good man might not feed upon sweet and delicate meat; eat the fat, and drink the sweet, even the choicest wines and chiefest viands? answered, Yes; except God made bees only for fools. God freely permitteth to his best children the use of his best creatures, even to an honest affluence (on thanksgiving days), especially provided that they feed with fear, and keep within the bounds of sobriety.

And send portions to them for whom nothing is prepared] That is, to the poor, the fatherless, and the widows, #De 16:14, who have not their set meals, nor certain dishes; but as hard fare for their holy day cheer, as Christ’s disciples had once for their Sabbath day’s dinner, #Mt 12:1.

For this day is holy unto the Lord] A holy convocation, #Le 23:24, a day of blowing trumpets, a feast day: see #Zec 8:19. {See Trapp on "Zec 8:19"} A more liberal use of the creature dilateth and exhilarateth the heart, and so disposeth it to thankfulness, #Jas 5:13 Ps 92:2,3. Eat, that thy soul may bless me, #Ge 27:19. The idolatrous Israelites sat down to eat and drink, and then rose up to play. God’s people should much more rejoice in the Lord, when refreshed by the creatures, speaking good of his name, and serving him with cheerfulness in the abundance of all things, #De 28:47.

Neither be ye sorry] No, not for your sins now, lest it prove a sinful sorrow, see #Ne 8:9.

For the joy of the Lord is your strength] Or, your fortification and place of defence against sin, and all the ill fruits of it. Laeti igitur sitis, sed non securi: gaudeatis in Domino, sed caveatis a recidivo Let us be joyful, but not untroubled, let us rejoice in God, but let us beware of backsliding. (Bernard). "A merry heart," grounded upon a good conscience, "doeth good like a medicine," #Pr 17:22. It is as marrow to the bones; as oil to the wheels; as a bait by the way to a generous horse; as a back of steel to a bended bow, &c. Surely, as true gold strengtheneth the heart (that alchemy-gold doth not), so doth spiritual joy much more; making a man insuperable under sufferings, and unsatisfiable in performance of duties. It is such a precious commodity, as that no good can match it, no evil too powerful for it. It beareth all things, believeth all things, hopeth all things, endureth all things, as St Paul saith of charity, #1Co 13:7. And as a man that hath plenty of good blood and fresh spirits in his body, being well-lined within, as we say, can better endure heat and cold, &c., than another that hath not so; in like sort, he that hath his heart full of heaven, his conscience full of comfort, is in case to do and suffer much for and from God and men. The peace of his conscience will appear in his countenance, as Stephen’s did; and as the martyrs in Severus the emperor’s days, who, being released for a time, seemed to come, e myrotheca, non ergastulo, out of a perfumed palace, and not out of a stinking prison, looking more like angels of heaven than men on earth, as Eusebius relateth, Divinum nescio quid in vultibus ipsis praeferentes I do not know the god who wants to hide himself. (Euseb. lib. 5, cap. 12). The cross to such is anointed, as Bernard hath it; and by the joy of the Lord, that oil of gladness, it is made not only light, but sweet; not only tolerable, but desirable, and delectable.

Ver. 11. So the Levites stilled all the people] Made them hold their tongues, and forbear their groans and moans, the expressions of their great grief conceived for their sins, making a wailing like the dragons, mourning as the owls, and saying, "Look away from me; I will weep bitterly, labour not to comfort me," &c., #Mic 1:8 Isa 22:4. But these holy Levites did comfort them, and quiet them.

Saying, Hold your peace] Or, Sit; peace, and be still.

For the day is holy] And God loves not the bread of mourners for a sacrifice, is like as none might come into the court of Persia in mourning weeds, #Es 4:4. See #Ne 8:9.

Neither be ye grieved] It seems their hearts were even leavened and soured with sorrow, as David’s was, #Ps 73:21.

Ver. 12. And all the people went their way to eat] To do all that they were directed to do. They had been in the furnace of mortification; and now they were willing to be cast into the mould of God’s word, and to be whatsoever the Lord would have them to be. They were only his clay and wax, a willing people, waiting for his law.

And to make great mirth] i.e. All kind of honest jollity; for the better exciting their hearts to true thankthlness.

Because they had understood the words] Not the threatenings only to the refractory, but the promises also to the penitent and obedient. The Levites had taught them, doubtless, as the truth is in Jesus, that God therefore threateneth that he may not punish, and desireth to be disarmed, #Am 4:12; that he giveth to do what he commandeth to be done; that his mercy is from everlasting to everlasting to them that fear him, to them that keep his covenant, and that think upon his commandments to do them, qui faciunt praecepta, etsi non perfieiant, that are doing at it, though they are far from perfection, #Ps 103:18. This was very comfortable; this put into them that joy of the Lord which was their strength; this more cheered them than all their good cheer of their peace offerings.

Ver. 13. And on the second day] The next day after they had heard the law expounded, but were not so well satisfied in some points or cases: they "follow on to know the Lord," #Ho 6:3. Divine knowledge is as a great lady, that will not easily be acquainted with us but upon further suit, #Pr 2:3,4.

Were gathered together the chief of the fathers, &c.] Aeneas Sylvius was wont to say of knowledge, Popular men should esteem it as silver, noblemen as gold, princes prize it as pearls.

The priests, and Levites] These teachers of others took no scorn to learn from Ezra, that perfect scribe. The wisest here know but in part; because we prophesy but in part, #1Co 13:9; that is, we are taught but imperfectly, and those that should show us the way are themselves to seek; to teach us to run to Ithiel, the arch-prophet, as that great wise man did, #Pr 30:1. The greatest part of those things which we know is the least part of the things which we know not, as that father saith.

Unto Ezra the scribe] Who was well instructed to the kingdom of God; and no less ready to throw out of his treasury, &c., #Mt 13:52. It is said of Tacitus, that he knew all that he should know of the affairs of the world; and that he was primus in Historia; first in history, and that ex eius ore nil temere excidit he cut up nothing rashly from his mouth. (Scalig.). Think the same of Ezra, and much more; he was an able teacher of the ablest teachers, a sacred oracle, a living library, the argutest and accuratest of men after the prophets; as Austin is said to have been after the apostles, in contemplation and disputation.

Even to understand the words of the law] Which he had the day before expounded; and in some passages whereof they had a desire to be better resolved and satisfied. No man can possibly speak all at once, or deliver the mind of God so clearly and fully, but that there may be place left for cases and queries.

Ver. 14. And they found written in the law] And therefore in nowise to be neglected, since there God had written for them great things, #Ho 8:12; excellent things, #Pr 22:20; marvellous things, #Ps 119:18. There is a mountain of sense hanging upon every apex or tittle of it, say the Rabbis; who do, therefore, prescribe to their disciples not to write any letter of it but by a copy; not to read it but in a clean place; not to touch it but with the right hand; not to carry it about him but next his heart, &c. (Schickard).

That the children of Israel should dwell in booths] See #Ezr 3:4, {See Trapp on "Ezr 3:4"} For this the law was dear, #Le 23:34 De 16:13. But this they had not so fully observed, sc. by dwelling in booths, till now that they were returned from Babylon, where they had been lately, and for a long time, strangers. This to profess and set forth was the intent of that least, and of this rite of it, of dwelling in booths or bowers. This is intimated in #Ne 8:1.

Ver. 15. And that they should publish and proclaim] Heb. Make a voice to pass, viz. for better preparation and greater solemnity. God will not take up with a careless and slubbered service; he is a great King, and stands greatly upon his seniority, #Mal 1:14.

Go forth unto the mount] Which is covered with all sorts of trees; and nothing like the country Axylus, which is so called, because no trees grow in it, no, not so much as thorns, or any kind of fuel. Through this country marched Manlius, the Roman general, when he went against the Gallograeci (Liv. lib. 38).

And fetch olive branches, and pine branches, &c.] Fit for shelter and shadow against the weather. That is very strange that yet is reported by authors of good note, concerning certain trees in Brazil of that size that whole families live in an arm of one of them, every tree being as populous as many of our villages.

And branches of thick trees] Tied together with willows of the brook, #Le 23:40.

Ver. 16. So thepeople went forth, and brought them] They had kept the feast of trumpets on the first day of this month. And although no mention be here made of the feast of expiation, a day of humiliation to be kept for ever upon the tenth day, yet it is to be presumed that they kept it, having so good a guide as Ezra. Now also, as not weary of well-doing, they do most solemnly celebrate the feast of tabernacles, making themselves booths of boughs in every street throughout the whole city.

Ver. 17. Made booths, and sat under the booths] See #Ne 8:14-16. They that turn this history into mystery make an allusion of it, 1. To Christ, as dwelling in our flesh. 2. To Christians, as travelling toward heaven, and having here no settled habitation, #Heb 11:13.

For since the days of Jeshua] Moses is not mentioned; because during his days, till Jeshua brought them into the promised land, they kept not this feast, likely.

Had not the children of Israel done so] Kept this feast they had, but not so kept it; viz, with that devotion, solemnity, and great gladness, being in so poor a case, and yet so unanimous in the work, as one man. But one would wonder that all along during the reign of David and Solomon (who gave the pattern of, and built the temple), and all those succeeding reformers, there should something be omitted about the feast of tabernacles (kept, as it is thought, by Solomon, #2Ch 7:8) till their return from Babylon; yet so it was.

Ver. 18. Also day by day] Not only on the first and last day ("that great day of the feast," #Joh 7:37), but every day, this good man was at it, being insatiabilis Dei cultor (as Chrysostom saith of St Paul), an insatiable worshipper of God; and accounting quod nimis augusta pietas est, ad legem bonum esse, to do nothing for God more than needs must was too little.

And they kept the feast seven days] The people were as willing to hear (and do other holy duties) as Ezra was to preach. So were Chrysostom’s hearers, who were wont to say that they could better be without the sunlight than Chrysostom’s daily sermons. So likewise were Calvin’s hearers at Geneva, where he preached every day in the week for the most part, and had a constant audience that even too admired (some of them at least) his most excellent pains and parts; as Zanchy shows and complains in the Epistle Dedicatory set before his Miscellanies; taxing them of ανθρωπολατρεια, man worship.

And on the eighth day was a solemn assembly] Heb. A restraint, viz. from servile works; or a retention, viz. a holding of the congregation together for holy uses. Tremellius rendereth it diem interdicti forbidden day, the Vulgate Latin of Lyra thus, They made a gathering, sc. for necessaries about the Temple. This eighth day thus kept might prefigure the Christian sabbath, that first day of the week.

Chapter 9

Ver. 1. Now in the twenty and fourth day] A day after the feast of tabernacles, they keep a solemn fast:

Usque adeo nihil est, ex omni parte, beatum.

There is in this present life an interchange of all things, a succession of feasting and fasting. Of the best, while here it may be said, as Pliny doth of Metellus, Infelix dici non debet, felix non potest; unhappy you cannot call him, happy you may not (lib. vii. cap. 47). One compareth him to the Ark, which was ever transported, till settled in Solomon’s Temple; another to quicksilver, which hath in itself a principle of motion, but not of rest.

The children of Israel were assembled with fasting] As Epaminondas walked heavily the day after his triumph. Deadness of spirit is apt to follow our liveliest joys; but that must be looked to, and security prevented, which is wont to seize upon men after holy duties; like as worms and wasps eat the sweetest fruits. These fasters had wept at the hearing of the law, and were stilled by the Levites, #Ne 8:11, because it was unseasonable. Now the feast being over, and their hearts yet full of grief for their great sin in taking strange wives (not yet put away, though they had vowed to do it, #Ezr 10:3, &c.), they first put away those wives on the twenty-third day, and then humble themselves by fasting and prayer on this twenty-fourth day; being wrought thereunto by the reading of the law, as is implied in the next verse.

And with sackcloth] As acknowledging themselves unworthy of the coarsest clothing; and that, but for shame, they would have stripped themselves naked.

And earth upon them] As those that had forfeited all, and deserved to be as far underground as now they were above.

Ver. 2. And the seed of Israel] Called Israelites (not Abrahamites) from their wrestling with God by prayer and tears, and prevailing. Called also Jews from Judah, which signifieth the confessor. Here it is said of them that,

They stood and confessed their sins] All their sins, either actually committed, or habitually comprised in their body of sin. This whoso doth in due manner shall have mercy, #Pr 28:13. Yea, he shall have heaven. Israel had power with God as a prince. Judah, the confessor, got the kingdom from Reuben. Confession is the way to the kingdom; walk in it; only it must be joined with confusion of sin, as here. They separated themselves from all strangers, they abandoned their peccatum in deliciis, their darling sin, they kept themselves from their iniquity. #Ps 18:23. Hoc non sit verbis, Marce: ut ameris, ama Let this not be by words so that you may be loved and love. (Martial).

And the iniquities of their fathers] i.e. Of their progenitors; which are owned, if not bewailed, disclaimed.

Ver. 3. And they stood up in their place] The people stood, for reverence’ sake, to the word read. See #Ne 8:5. Or the ministers stood up in their pulpits, where they represent God himself as his ambassadors; and should therefore lay down all self-respects and aims at the pulpit door; and be fully of his mind, who said, I would not be found speaking or doing aught that I thought Christ would not approve of, if he were corporally present. (Ecolamp.)

And read in the book] Giving the sense of that they read; and applying it close to men’s consciences. This was preaching indeed; for as every sound is not music, so neither is every pulpit discourse preaching. Cura pastoralis est ars artium et scientia scientiarum, saith one, It is a matter of great skill to divide the word aright. See #Ne 8:8.

One fourth part of the day] i.e. For three hours: from nine o’clock to twelve. This warranteth our preaching fast sermons; though prayer be the chief business of such a day. See #Jer 36:6,7.

And another fourth part] sc. From twelve to three: thus besides the ordinary morning and evening sacrifices, they divided the day between preaching and prayer, as those did, #Ac 6:4. And as the priests of old taught Jacob God’s judgments, and put incense before the Lord, #De 33:10. The Jews at this day boast that they divide the day (even the working day) into three parts; the first, ad Tephillah, they spend in prayer; the second, ad Torah, in reading the law; the third, ad Malachah, in their worldly business. But you are not bound herein to believe them.

They confessed] Not without supplication for pardon, and power to do better.

And worshipped the Lord their God] Inwardly and outwardly, giving him his due glory, and resting upon him by a lively faith in the gracious promises; being fully persuaded of this, that, together with the forgiveness of sin, they should have those particular blessings which they sued for, so far as might stand with God’s glory and the good of their souls.

Ver. 4. Then stood up] Each of these eight in his turn, or each in his own proper place; the people being, for more convenience sake, divided into eight several congregations.

And cried with a loud voice] Verbis non modo disertis, sed et exertis, Words not only of eloquence but shouted out, of that God might hear (which yet he can do very well without any audible voice, #Ex 14:15 1Ki 22:32), and all the people might hear, and join in prayer.

Unto the Lord their God] As being in covenant with them. This shows their faith, as the former their fervency. Faith is the foundation of prayer; and prayer is the fervency of faith.

Ver. 5. Then the Levites, Jeshua, &c., said, Stand up] Gird yourselves, and serve the Lord, as #Lu 17:8. Be instant, or stand close to the work, επιστηθι, #2Ti 4:2; set sides and shoulders to it; rouse up yourselves, and wrestle with God. Hoc agite, Do this, said the Roman priest to the people at their sacrifices. And Sacerdos parat fratrum mentes dicendo, Sursum corda, saith Cyprian, In the primitive times the ministers prepared the people to serve God, by saying, Lift up your hearts ( De Oratione).

And bless the Lord your God for ever] Give him immortal thanks, all possible praise, amore more, ore, glorify him doingly, #1Co 10:30,31 Eph 1:11,12. Think of the multitude, seasonableness, suitableness, constancy, &c., of God’s favours; and then give him the glory due unto his name; which yet we can never do, because his name is exalted above all blessing and praise (as it followeth here), so that if we should do nothing else all our days, yea, as long as the days of heaven shall last (said that martyr), but kneel upon our knees and sing over David’s Psalms to God’s praise, yet should we fall far short of what we owe to the Lord, who is most worthy to be praised.

And blessed be thy glorious name] These holy Levites, having called upon the people to bless God, break forth into the performance of this divine duty themselves. So St Paul often, exhorting the saints to pray, falls a praying for them.

Which is exalted above all blessing and praise] So that when we have done our utmost herein, we can never out do. David is oft so transported, that he seems to forget himself, as a bird that hath got a note, records it over and over, as #Ps 136, "for his mercy endureth for ever." And #Ps 150, in six verses are twelve Hallelujahs. "Praise him," saith he, #Ne 9:2, "according to his excellent greatness," "for great is the Lord, and greatly to be praised," #Ps 145:3; and #Ne 9:5, "Let everything that hath breath praise the Lord," or, Let every breath praise the Lord. As oft as we breathe we are to breathe out the praises of God, and to make our breath like the perfumed smoke of the Tabernacle.

Ver. 6. Thou, even thou, art Lord alone] Jehovah is God’s incommunicable name; that holy and reverend name of his which Jews pronounce not, we too oft profane, at least by not considering the import of it; which is enough to answer all our doubts, and to fill us with strong consolation, had we but skill to spell all the letters in it.

Thou hast made heaven] With great skill and artifice thou hast made it, three stories high, #2Co 12:2 Heb 11:10.

The heaven of heavens] Called the highest, #Lu 2:14, and the third heaven, #2Co 12:2. Of this heaven no natural knowledge can be had, nor any help by human arts, geometry, optics, &c.; for it is neither aspectable nor movable.

With all their host] i.e. Their furniture: angels, those heavenly courtiers, sun, moon, and stars, &c., which are all God’s servants, #Ps 119:91, and do, in their way, worship him.

The earth, and all things that are therein] God may be read in the great book of nature, which hath three leaves, heaven, earth, and sea. Heaven is all that is above earth. Earth is an element of cold and dry nature, thick, solid, heavy, placed in the midst of the world as the foundation thereof, and therefore unmovable, though round (and in that respect naturally apt for motion), and though founded, not upon solid rocks, but fluid waters. This Aristotle himself wondered at, Lib. ii. de Caelo, cap. 13.

And all things that are thereon] Either therein, as metals and minerals; or thereon, as men, beasts, creeping things, &c.

The seas, and all that are therein] As, There is that leviathan, and creeping things innumerable. God’s handiwork all of them.

And thou preservest them all] Givest them ζωην και πνοην, #Ac 17:25, life and breath motion and maintenance; thou upholdest the whole creation by the word of thy power, and all things subsist by thy upholding, #Heb 1:3. God doth not cast off the care of his works that he hath made (as doth the carpenter, or shipwright), but being perpetually present with them, ruleth, disposeth, and ordereth all by a certain counsel, to his own ends, and at length to his own glory.

And the host of heaven worshippeth thee] Angels and saints especially; who the more they know of God the more they love him and honour him; making their addresses to him with greatest self-abasement, considering their distance and disproportion. Thus angels: as for saints: "All thy works praise thee, O God," saith David, that is, they give matter and occasion; "but thy saints bless thee," #Ps 145:10. How they do this, see #Re 5:11,12.

Ver. 7. Thou art the Lord the God] Heb. That Lord, with an emphasis, with an accent; and besides thee there is none other. See #Ne 9:6. This is proved by his free favours to Israel, and patient bearing with their evil manners in the wilderness; there being not any God like unto our God, for pardoning of sin, and passing by the transgression of the remnant of his heritage, #Mic 7:18.

Who didst choose Abram] God first chose him for his love, and then loved him for his choice.

And broughtest him forth out of Ur of the Chaldees] Pulling him as a brand out of that fire, where, till then, he had lived (and might else have died) an idolater, #Jos 24:2.

And gavest him the name of Abraham] {See Trapp on "Ge 17:5"}

Ver. 8. And foundest his heart faithful] He must needs find it so who had made it so. Otherwise Abraham, as well as any other, might well say, Horreo quicquid de meo est, ut meus sim (Bern.). The natural heart is deceitful and desperately wicked, &c., a bundle of sin (folly is bound up, &c.), a treasury of sin (an evil man out of the evil treasure of his heart, &c.), a raging sea of sin, #Isa 57:20, a world of wickedness, #Jas 3:6, If any good be in it, it is but as a drop of rose water in a bowl of poison; where falling, it is presently corrupted.

And madest a covenant with him] To be his God, and the God of his seed. This was divini mellis alveare, the beehive of heavenly honey; this was more than to be made monarch of the whole world. See #Ge 17:20,21.

To give the land of the Canaanites, &c.] Who had filled that good land from one end to the other with their uncleanness, #Ezr 9:11, and were therefore worthily rooted out of it. So Josephus reports that in his time these Jews were grown so wicked, that if the Romans had not destroyed them, without doubt either the earth would have swallowed them up, or fire from heaven have consumed them. Bede saith of the ancient Britons (immediately before their destruction by the Saxons) that they were come to a very great height of wickedness; so as to shame the counsel of the poor, because the Lord was his refuge, #Ps 14:6.

And hast performed thy words] Of many promisers it may be said, as Tertullian of the peacock, all in changeable colours: as oft changed as moved. Sertorius paid his promises with fair words. Antiochus was surnamed Doson, because he oft said, I will give you this, or that, but never did. God is none such.

For thou art righteous] That is, faithful: for there is a twofold justice of God; 1. Of equity: 2. Of fidelity. See #1Jo 1:9 Re 10:1, where Christ is said to have a rainbow on his head; to show that he is faithful and constant in his promises.

Ver. 9. And didst see the affliction] The eyes of the Lord are upon the righteous, as well as his ears open to their prayers; he knoweth their soul in adversity, et de remedio prospicit, he is solicitous of their safety.

And heardest their cry by the Red Sea] Though mixed with much murmuring, #Ex 14:10. So he heard that pitiful poor prayer of David, #Ps 31:22, "I said in mine haste, I am cut off from thine eyes: nevertheless thou heardest the voice of my supplications, when I cried unto thee." God heareth the young ravens, #Ps 147:9, though they have but a hoarse and harsh note, make no melody to move pity, and cry but by implication only, and not directly unto him.

Ver. 10. And shewedst signs and wonders upon Pharaoh] That sturdy rebel, whom neither ministry, nor misery, nor miracle, nor mercy could possibly mollify. This was worse than any or all those ten plagues sent upon him, whereof see #Ex 3:19. {See Trapp on "Ex 3:19"}

For thou knewest that they dealt proudly, &c.] This the just and jealous God could not away with, #Ex 18:11. His work in heaven is (said that heathen) to cast down the lofty, and to lift up the lowly, τα μεν υφηλα ταπεινουν, &c. (Aesop. Chilon).

So didst thou get thee a name] i.e. A great fame of thy power and justice, to the conversion of some (as Jethro, #Ex 18:1) and conviction of others, as #De 32:31 Jos 2:10 1Sam 4:8.

Ver. 11. And thou didst divide the sea before them] That which threatened to swallow them preserved them. "For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him," #Ps 32:6.

As a stone into the mighty waters] As lead, #Ex 15:10. So shall Rome (that spiritual Egypt) once sink into the bottom of the sea, as a millstone thrust into it by a mighty angel, with a most impetuous force, #Re 18:21.

Ver. 12. Moreover thou leddest them by day, &c.] This pillar of a cloud was miraculously moved with such variation as God thought fit, for the guiding of their journeys; much better than did or could Vibilia, that heathen fiction.

And in the night by a pillar of fire] Though they did not usually journey in the night, yet sometimes they did; and then this pillar of fire was their guide. God is with his at all assays, and is all in all unto them, #Ps 121:4; see #Isa 4:5,6.

Ver. 13. Thou camest down also upon mount Sinai] A place of many bushes and briers. The law there delivered, pricketh and pierceth the consciences of evildoers. Thither God came with ten thousands of his saints, as Moses (who climbed up that hill, and alone saw it) saith, #De 33:2.

And spakest with them from heaven] He came down upon Sinai, and yet spake from heaven. See a like text, #Joh 3:13. There he spake also with us, #Ho 12:4. See that ye refuse not him that speaketh from heaven, see that ye shift him not off, much less turn away from him, #Heb 12:25.

And gavest them right judyments, &c.] All these high praises are far below the worth and excellency of God’s holy laws. They were given in the wilderness, because (saith Philo) they are to be learnt in a wilderness; seeing there we cannot be hindered by the multitude. But this is no way solid, as one hath well observed.

Good statutes and commandments] Good they are in respect, 1. Of the author; 2. Of the matter; 3. Of the effect: for they make those good that observe them. This is true of the moral law; as for the judicial, it was fitted to the Jews, and best for them: but Carolostadius did ill to seek to force it, as needful for all Christian commonwealths. Solon being asked whether he had given the best laws to the Athenians? answered, the best for them, the best that they could suffer. So here.

Ver. 14. And madest known unto them thy holy sabbath] Not then first known to the Church; but of old observed, even from the beginning, #Ge 2:3, about 2514 years before it was made known in such a solemn sort at Sinai; as having been much neglected and forgotten during the Egyptian servitude. So it was by the German Churches, till God awakened them by the loss of Prague (that first blow given them), and that upon the Sabbath day, which they kept not otherwise than if it had been Dies daemoniacus, the devil’s day, and not Dominicus the Lord’s day, (as their countryman Alsted complaineth), and as if it had been called Sabbath, from Sabbos, a name of Bacchus, as Plutarch dreamed.

And commandedst them precepts] {See Trapp on "Ne 9:13"}

Ver. 15. And gavest them bread from heaven] Pluviam escatilem, et petrum aquatilem, as Tertullian phraseth it. God rained down angel’s food, and set the flint abroach; and this he did for their hunger, for their thirst, fitting his favours ad cardinem desiderii, from the desire of their heart, according to their need and request. Besides that, their bread was sacramental, whereof they communicated everyday. Their drink also was sacramental, that this ancient Church might give no warrant of a dry communion: for they did all eat of the same spiritual meat, and did all drink the same spiritual drink, the same that we do at the Lord’s supper, #1Co 10:3,4.

And promisedst them that they should go in, &c.] And the like promise he hath made of heaven to all his people. "Let us therefore fear," &c., #Heb 4:1. Let us therefore cleanse ourselves, &c., #2Co 6:1. Let us haste away in our affections, #Col 3:2.

Which thou hast sworn] So he hath to give us heaven (because he knows how backward we are to believe him, with such a pawn), that by two immutable things, God’s word and God’s oath (which maketh his word not more true, but yet more credible), we might have strong consolation, #Heb 6:18, and more abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ, #2Pe 1:11.

Ver. 16. But they and our fathers] God’s mercies have been hitherto mentioned, that their sins might thereby be aggravated; for good turns aggravate unkindness; and men’s sins are much increased by their obligations. It is charged upon Solomon as a foul fault, that he departed from the Lord, who had appeared unto him twice, #1Ki 11:9.

Dealt proudly] Pride is the master pock of the soul, and the root of rebellion against God, #Ps 119:21.

And hardened their necks] As unruly beasts, that will not bear the yoke; lawless and aweless persons, that refuse to be reformed, hate to be healed.

And hearkened not to thy commandments] But rather to the devil’s whistle, calling them off from better practices.

Ver. 17. And refused to obey] Heb. To hearken. They not only not hearkened, but refused to hear reasons why they should; as having made their conclusion, and being as good as ever they meant to be. This is to add rebellion to sin; this is that stubbornness that Ahaz is taxed of and branded for, #2Ch 28:25.

Neither were mindful of thy wonders] These soon grew stale to them, as the Psalmist proves by their wicked practices, #Ps 106:13. And truly who that looketh upon our lives would ever think that God had done any wonders for us of this nation, either by sea or land, either against fireworks or water works formerly; or against a viperous brood among ourselves, here of late?

And in their rebellion appointed a captain] They once talked (in their mad mood) of doing such a thing, and therefore they are here said to have done it, #Nu 14:4; like as #Jos 24:9, it is said that Balak arose and fought with Israel; and yet the story saith no such matter. But if he did not, yet because he thought and talked of such a matter, it was a done thing before the Lord!

But thou art a God ready to pardon] Heb. A God of pardons. One that hast set up a pardon office; where pardons for penitents lie ready sealed, that the sinner may not be to seek, that he may not perish in his sins while the plaster is in providing. It is our comfort that we have to do with a forgiving, sin-pardoning God, that doth it naturally, #Ex 34:6, plentifully, #Isa 55:7, constantly, #Ps 130:4. This should be as a perpetual picture in our hearts.

Gracious] Doing all for us gratis, et ex mero motu, out of his free and unexcited love.

And merciful] All-heart; whereby he is inclined to succour them that are in misery, notwithstanding their sins. See his non obstante , #Ps 106:8.

Longsuffering] Heb. Long of anger, that is, long ere he will be angry; not hasty of spirit, as #Pr 14:17,29, but wondrous patient, amidst a world of provocations.

And of great kindness] Of exceeding propensity to communicate good. The Hebrew word signifies a large quantity either continued (that is, magnitude or greatness), #Ps 48:2, or discrete (that is, multitude), #Ps 2:1,2.

And forsookest them not] That is, not utterly, as David prayeth, #Ps 119:8, and after him Solomon, #1Ki 8:57. When God forsaketh a people or person, woe be to them, #Ho 9:12. What a terrible text is that, #Eze 22:20, "I will gather you in mine anger, and my fury, and I will leave you there!" and that other, #Jer 16:13, "I will cast you out of this land into a land that ye know not…where I will not show you favour!" This last was worse than all the rest. This the prophet well knew, and therefore cried out, Lord, leave us not, #Jer 17:17.

Extingui lucem ne patiare tuam.

Or if thou desert us for a time, yet do not disinherit us for ever. If thy dereliction of us be penal, yet let it not be perpetual (Mos. Gerundin).

Ver. 18. Yea, when they had made them a golden calf] An ounce whereof the Jews say is still to this day in all the punishments that befall them; though some of their Rabbis have the face to excuse this gross idolatry of their forefathers, #Ne 9:18, εμοσχοποιησαν, Vitulificarunt (Piscat.).

And said, This is thy God] #Ex 32:4. These be thy gods. It was the serpent’s grammar that first taught men to decline God in the plural number: Ye shall be as Gods, #Ge 3:5

That brought thee up out of Egypt] Some of them, then, did mean to worship the true God, in this false manner; hence #Ex 32:5, there is proclaimed a feast (not to the golden calf, but) to Jehovah. Here, then, falls to the ground the Papists’ plea for their image worship.

And had wrought great provocations] Or, blasphemies, #2Ki 19:3. Idolatry is no better. Jerome, as oft as be meeteth with this Hebrew word in the Book of Psalms (and that is five several times), he translateth it, to blaspheme.

Ver. 19. Yet thou in thy manifold mercies] Nothing else could have kept him from turning them off, and saying to them, as once Jephthah did, #Jud 11:7, "Behold, ye have thrust me out; and do ye come unto me in your distress? Go, cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation," #Jud 10:14

Forsookest them not in the wilderness] And yet he was near the matter when he would own them no longer, but even fathered them upon Moses, saying, #Ex 32:7, "Thy people, which thou broughtest out of the land of Egypt, have corrupted themselves."

The pillar of cloud departed not] It is sad with a people when God sends for his love tokens (his ordinances); when they have sinned away their light, and so wiped off all their comfortables.

Ver. 20. Thou gavest also thy good spirit] viz. To their governors and teachers, #Nu 11:16,17,25,26. Yea, to every good soul, that they might be all taught of God, led into all truth and holiness, #Eph 5:9. For which end God hath promised to pour his Spirit upon all flesh, that is, the best thing upon the basest, #Joe 2:28. Next to the sending of his Son in the flesh (which is called the gift, #Joh 4:10, and the benefit, #1Ti 6:2), what can God do more for his people than to give them his good spirit? this is to give them all good things in one, #Mt 7:11 Lu 11:13.

And withheldest not thy manna] See #Ne 9:15. It is twice mentioned, as a singular and signal mercy. And it is well observed by a reverend writer, that this manna and water from the rock (which was Christ in the gospel) were given this people before the law, the sacraments of grace before the legal covenant. The grace of God preventeth our obedience; therefore shall we keep the law of God, because we have a Saviour.

Ver. 21. Yea, forty years didst thou sustain them] Sustain them? this is a mere Meiosis, since never was prince so served in his greatest pomp as these rebellious Israelites were in the wilderness: they had their quails and their manna, and the rock to follow them, &c.

So that they lacked nothing] Nor more shall they that seek the Lord lack any good thing, #Ps 34:10 84:11. God will not be a wilderness to them, or a land of darkness, #Jer 2:31. A sufficiency they shall be sure of, if not a superfluity; yea, in the midst of straits they shall be in a sufficiency, #1Ti 6:6. The ungodly are not so, #Job 20:22.

Their clothes waxed not old] They wore not in the wearing. This was wonderful; these men lived in an age of miracles; here was no need of, What shall we put on? For the clothes they had of their own, and that which they borrowed from the Egyptians decayed not; but, as some think, grew up with their persons. See #De 8:4 29:5.

And their feet swelled not] Nor did any other disease annoy them, while they were in the wilderness. There was not one feeble person among them: this was a sweet mercy. Non est vivere, sed valere, vita; si vales, bene est. Vincentio Pestiom, an Italian gentleman, being asked how old he was? answered, that he was in health. And to another that asked how rich he was? answered, that he was not in debt. This was the happiness of these Israelites in the wilderness.

Ver. 22. Moreover thou gavest them kingdoms and nations] God gave them all; for he is the true proprietary, he pulleth down one, and setteth up another. This Nebuchadnezzar acknowledged (after he had been turned a grazing), and Charles V, emperor of Germany, who in twenty-eight battles in America, waged by Cortez and Pizarro, won twenty-eight kingdoms. And what a world of nations are swallowed up in the greatness of the Turkish empire! America hath the happiness to be out of their reach.

So they possessed the land of Sihon] God’s favours must not be mentioned in the lump only, and by wholesale; but particularly enumerated and celebrated.

Ver. 23. Their children also multipliedst thou] Judaea was not above two hundred miles long and fifty miles broad (not near the half of England by much), yet what a numerous people they were! what huge armies they had!

And broughtest them into the land] Not the nearest way, but the best for them; that he might humble them, and try them, and do them good in the latter end. If God will bring us to heaven at length (as Israel in the wilderness, so) must we follow him and the line of his law, though it seem to lead us in and out, backward and forward, as if we were treading a maze.

Concerning which thou hadst promised to their fathers] And they disposed of it by will to their posterity, as if they had been in present possession. God’s promises are good surehold: the patriarchs would be buried there, though they died in Egypt, and keep possession, as they could; for they knew that all was their own.

Ver. 24. So the children went in] After that they had been held a long while under the Egyptian servitude. God knows how to commend his favours to us, which cito data cito vilescunt, lightly come by, are lightly set by.

And thou subdduest before them…the Canaanites] There is an elegance in the original, Thou bowedst or pressedst down those crooked or depressed ones, the Canaanites, who had their very name (portending their condition) from bowing down, as born to be servants of servants, according to Noah’s curse, #Ge 9:25 Ro 11:16.

And gavest them into their hands] If any were unsubdued, it was through their own sloth, for which they are reproved, and by which they afterwards smarted. It is the observation of a good divine, that as seven tribes are justly taxed by Joshua for their negligence and sloth in not seeking speedily to possess the land God had offered them, #Jos 18:2, so may the most of us be justly rebuked for grievous security about the heavenly Canaan. Various of the better sort have but a title; and therefore it justly falleth out that these are buffeted by Christ, as those were disgraced by Joshua.

That they might do with them as they would] Save or slay whom they pleased; yet not forget the laws of humanity; as the bloody Spaniards have done among the miserable Indians; causing them to cry out, that it had been far better that the Indies had been given to the devils of hell than to them, and that if the Spaniards go to heaven when they die, themselves will never come there, though they might.

Ver. 25. And they took strong cities] With no great ado: like as towns are said to come in to Timotheus’ (the Athenian general’s) toils while he slept. This he ascribed to his own prowess and policy (Plut. in Sulla), often interlacing this proud speech, Herein fortune had no part; and from thenceforth never prospered in anything he undertook.

And a fat land] Flowing with plenty of dainties; though Strabo spitefully slandered it as craggy and barren.

And possessed houses full of all goods] Of all pleasant and precious substance; for the Canaanites were great merchants, #Isa 23:8 Ho 12:7 Eze 17:4.

Wells digged] A great commodity in that hot country.

Vineyards, and oliveyards] A singular help to housekeeping.

So they did eat, and were filled] They had enough of everything, and did eat while eating was good; as they say Queen Elizabeth did seldom eat but one dish, rose ever with an appetite, and lived about seventy years. King Edward VI was wont to call her his sweet sister Temperance.

And delighted themselves in thy great goodness] They lived in God’s good land, but not by God’s good laws; the refreshing they found by his best creatures was none other but such as his, who "warmeth himself, and saith, Aha, I am warm, I have seen the fire," #Isa 44:16.

Ver. 26. Nevertheless they were disobedient, and rebelled] See how full in the mouth these holy Levites were in aggravating their own and their forefathers’ sins, which swelled as so many toads in their eyes; neither could they ever sufficiently disgrace them. This is the property and practice of the true penitentiary.

They cast thy law behind their backs] That is, they vilipended and undervalued it. God drew them by the cords of a man (so the cords of kindness are called, #Ho 11:4, because befitting the nature of a man, and likeliest to prevail with rational people), but they, like men (or rather like beasts), transgressed the covenant; and, as if God had even hired them to be wicked, so did they abuse all his benefits to his greatest dishonour; being therefore the worse, because in reason they ought to have been better.

And slew thy prophets which testified against them to turn them to thee] This was the worst they did to them, and that for which they received mercedem mundi, the wages of the mad world, ever beside itself in point of salvation, and falling foul upon such as seek its good. This is that sin that brings ruin without remedy, #2Ch 36:16 Pr 29:1 for, "precious in the sight of the Lord is the death of his saints," #Ps 116:15.

And they wrought great provocations] Or, blasphemies. See #Ne 9:18.

Ver. 27. Therefore thou deliveredst them] Flagitium et flagellum, sicut acus et filum. Sin and punishment are tied together with chains of adamant.

Who vexed them] Heb. Put them to straits; so that they had not what shift to make or how to help themselves.

And in the time of their trouble] Vexatio dedit intellectum. The time of affliction is the time of supplication. When out of the depths God’s people cry unto him, they may have anything, #Zec 13:9, speedy audience, unmiscarrying returns of their prayers.

Thou gavest them saviours] i.e. Deliverers, such as the judges were, #Jud 3:9, and such as Flaminius the Roman was to the poor Argives; who therefore called him Saviour, Saviour, and that with such a courage, ut corvi fortuito supervolantes, in stadium deciderent, that the birds fell to the earth amazed with that outcry; the air was so dissipated with their acclamations (Plut. in Flam.).

Ver. 28. But after they had rest, they did evil again] As standing pools breed vermin; as sedentary lives are subject to diseases. If men be not poured out from vessel to vessel, they will soon settle upon their lees. "Because they have no changes, therefore they fear not God," #Ps 55:19, saith David, of the wicked; and #Ps 30, David himself was afflicted, delivered, and then grew wanton. Then troubled again, #Ne 9:7, cries again, #Ne 9:8,9. God turns his mourning to joy again; whereof if he surfeited not, it was well bestowed on him. But rarae fumant felicibus arae. We are commonly best when worst: and Pliny told his friend, that the best way to live well, was to be as good in health as we promise to be when we are sick.

Therefore leftest thou them in the hand of their enemies] Who can do us no harm, but by Divine permission; though they bandy together, and bend all their forces to harm the Church, yet are they bounded by God, and can do nothing till he leave his people in their hands.

Had the dominion over them] Ruled them with rigour.

And many times didst thou deliver them] Even toties quoties: for as the eye is not weary with seeing, nor the ear with hearing; so neither is God with showing mercy. But as the sun shineth after it hath shone, and as the spring runneth after it hath run; so doth the Lord proceed to do good to his in their necessity; and that according to his mercies, which never fail, #La 3:22.

Ver. 29. And testifiedst against them] Toldest them of their sins, foretoldest them of their dangers, didst all that could be done to do them good; but nothing would do.

Yet they dealt proudly] See #Ne 9:16.

And hearkened not] intus existens prohibuit alienum, Hear, and give ear, be not proud, #Jer 13:15.

But sinned against thy judgments] i.e. Thy statutes, though made with so much reason and respect to our good, that if God did not command them, yet were it every way our best way to practise them: #Isa 48:17, "I am the Lord thy God which teacheth thee to profit, which leadeth thee by the way which thou shouldest go." As who should say, It is for thy profit that I command thee this or that, and not for mine own.

Which if a man do] But that, as now, he cannot do, and, therefore, not be saved by the law, #Ro 10:5. Our Saviour indeed said to that young justiciary, "This do, and thou shalt live," #Lu 10:28. But that was all one, saith Luther, as if Christ had said unto him, Vade et morere, Go upon thy death; for do this of thyself, and live thereby, thou art never able.

And withdrew the shoulder] When called to take up Christ’s yoke, or to bear his cross. See the note on #Zec 7:11.

And hardened their neck] To sinews of iron they added brows of brass.

Ver. 30. Yet many years didst thou forbear them] Heb. Protract over them; or, draw out thy lovingkindness toward them to the utmost.

And testifiedst against them] As #Ne 9:29. They wanted not for warnings or wooings, with, Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?

Yet would they not hear] But as sea monsters or catadupes, or men born in a mill, or as one that is running a race; give him never so good counsel, he cannot stay to hear it.

Therefore gavest thou them] As uncounselable incorrigible.

Ver. 31. Nevertheless for thy great mercies’ sake] Man’s perverseness cannot interrupt the course of God’s goodness. In the midst of judgment he remembereth mercy, which beareth the same proportion to his judgment which seven (a complete number) hath to a unity.

Thou didst not utterly consume them] God will repent for his people, when he seeth their power is gone, #De 32:36, and be jealous with a great jealousy when the enemy goes beyond his commission, #Zec 1:14,15.

For thou art a gracious and merciful God] And this is most seen when misery weighs down, and nothing but mercy turneth the scale.

Ver. 32. Now therefore, our God, the great, the mighty] It is a high point of heavenly wisdom, in the beginning of our petitions, to propound God to ourselves under such holy notions and fit expressions, as wherein we may see an answer to our prayers, as here. See #Ne 1:5.

Let not all the trouble] Heb. The wearying, the lassitude. Afflictions are not joyous, but grievous to the flesh, which doth soon flag, and even sink under the burden, if not supported by the hand of Heaven.

Seem little before thee] As if we had not yet suffered enough, but, as if we wanted weight, must be made yet heavier by an addition of new afflictions, #1Pe 1:6. God is apt to think a little enough, and spare, #Isa 40:1, and to take care that the spirit fail not before him, that his children swoon not in the whipping, #Isa 57:16. He knows that every child of affliction hath not the strength to cry out, as Luther did, Feri Domine, feri, Smite on, Lord, smite on, for I am absolved from my sins; or as another did, I thank thee, O Lord, for all mine extremity; and I beseech thee, if thou think it good, to add to it a hundredfold more, &c.

That hath come upon us] As foul weather comes before it is sent for. Heb. Hath found us; for we sought it not, but would gladly have shunned it.

Since the time of the kings of Assyria] Who yet were their most favourable enemies; and are, therefore, compared to a golden head in Nebuchadnezzar’s image; but any servitude is grievous; and among the Greeks, after that they were delivered from the tyranny of the Macedonians and Spartans, the error at the Nemaean games was forced to prononce the word, Liberty, iterumque iterumque, again and again. And how earnest are God’s people here in deprecating another captivity. He heareth them; and for their late seventy years’ captivity, granteth them seven seventies of years (Daniel’s weeks) for the enjoyment of their own country.

Ver. 33. Howbeit thou art just] So Mauricius, the emperor, justified God, when he saw his wife and children butchered before his eyes by the traitor Phocas, and knew that himself should be soon after stewed in his own broth; he cried out, Just art thou, O Lord, and just are all thy judgments. So did the noble Du Plessy, when he heard of the death of his only son slain in Holland; which so grieved his mother, that soon after she died.

Ver. 34. Neither have our kings, our princes, our priests, &c.] But as there hath been a general defection, so a well-deserved desolation, wherein we have all justly shared.

Nor hearkened to thy commandments] And that because they testified against their contrary practices. This wicked men cannot away with, they hate him that reproveth in the gate, as Ahab did Micaiah. None but the gracious can say, Let the righteous smite me, be the reproof never so well tempered. No sugar can bereave a pill of its bitterness. Now the ear trieth words, as the mouth tasteth meats, #Job 12:11. And ungodly men (as they write of some creatures) have fel in aure, and must get their ears cured ere they can be in case to hear God’s commandments and his testimonies. It is said of Gerson, that he loved a friendly reprover; and of Queen Anne Bullen, that she not only was willing to be admonished, but also required her chaplains freely and plainly to tell her of whatsoever was amiss. Scilicet Christus voluit aliquando etiam reginam in coelum vehere, as Luther once said of Elizabeth, queen of Denmark. These kings and princes of Israel were nonsuch.

Ver. 35. For they have not served thee in their kingdom] As David did, who held it his highest honour to be the servant of the Lord, #Ps 36; and as those three famous Christian emperors, Constantine, Valentinian, and Theodosius, who styled themselves The vassals of Jesus Christ (Socrat.).

And in thy great goodness that thou gavest them] In the abundance of all things, #De 28:47, they should have considered, the more wages the more work; and that thus to requite the Lord was to come under the censure of a foolish people and unwise, #De 32:6, yea, of idle and evil servants, #Mt 25:26.

And in the large and fat land] "But Jeshurun waxed fat, and kicked"; fulness bred forgetfulness; saturity, security, #De 32:15; therefore he was worthily pent up and pined in a strange land, where he had liberty little enough, and prisoner’s pittance.

Neither turned they from their wicked works] They quarrel not with their faults, but with their friends that reprove them; they turn not to him from whom they had deeply revolted. Their impenitence maketh their sins mortal, says St John, #1Jo 5:16; immortal, saith St Paul, #Ro 2:5; they die in their sins, as did those Jews in the Gospel, and perish for ever, #Joh 8:21.

Ver. 36. Behold, we are servants this day] This is twice here bewailed, as a singular unhappiness. They that live under the Turkish slavery feel it so. Poor Greece, that was once Sol et sal gentium, terrarum flos, et fons literarum, the sun and salt of the nations, the flower of countries, and the font of literature, is now-—- vel Priamo miseranda manus even is become the wretched hand to Priam.

Princess of nations, queen of provinces

She was, that now thus tributary is, #La 1:1.

Out of Greece and other countries that had sometime received the faith of Christ, the Turkish tyrants draw with them to the wars great multitudes of wretched people, whom they call Asape. These carry all the baggage; these carry wood and water for other soldiers of better account; these serve instead of pioneers to cast up trenches, and raise bulwarks; and when battle is to be given, if it be in a plain field, these have then weapons put into their hands, and are thrust into the forefront of the battle, to blunt the enemy’s swords: but if a city is to be besieged, these serve as fit matter to fill the ditches with their dead bodies, or to make bridges for other soldiers to pass over upon. And if they shrink to attempt anything they are commanded, then are they more cruelly used by their commanders than by their enemies. And this the Ottoman kings count good policy.

Ver. 37. And it yieldeth much increase unto the kings] As this land once did unto the king of locusts; when it was styled the pope’s hortus deliciarum, garden of delights, out of which he could fetch what money or anything else he pleased, so long as he could hold a pen in his hand. In the year 720, John, king of West Saxons, caused in all his dominion, in every house having a chimney, a penny to be collected and paid to the bishop of Rome, in the name of St Peter; and thereof were they called Peter pence. These continued till Henry VIII’s time; who, in his protestation against the pope, speaketh thus: England is no more a babe; there is no man here but now he knows that they do foolishly that give gold for lead, more weight of that than they receive of this, &c.

Also they have dominion] {See Trapp on "Ne 9:30"}

At their pleasure] Their will was a law; which to argue or debate was high misdemeanour; to detract or disobey, present death.

Ver. 38. And because of all this] Our sin and misery.

We make a sure covenant] See #Ezr 10:3.

And write it] Littera scripta manet, A written letter abides.

And our princes, Levites, and priests, seal unto it] In the room and name of all the rest, who have sworn and will perform it, that we will keep thy righteous judgments.

Chapter 10

Ver. 1. Now those that sealed were, Nehemiah, the Tirshatha] He is first mentioned, not as a priest, but as a provost; and one that held it an honour to be first in so good a matter; as Caesar never said to his soldiers, Ite, but Venite, Go, but, Come along, I will lead you; and as Abimelech said, What ye have seen me do, make haste and do accordingly. So should all superiors say to their inferiors. Vita principis censura est, imo cynosura, The life of the prince is the loede star of the people, upon which most men fix their eyes and shape their courses. Magnates sunt Magnetes, Great men draw many by their examples, they are as looking glasses by which others dress themselves. And hence Nehemiah’s forwardness here to seal first. There follow in their order priests, Levites, princes, and people, solemnly sealing a sure covenant. God had caused them to pass under the rod, and now he is bringing them into the bond of the covenant, that he may purge out the rebels from amongst them, #Eze 20:37,38.

Ver. 28. That had separated themselves] In St Paul’s sense, #2Co 6:17, "Come out from among them, and be ye separate," &c., from such stand off; stand up from the dead; save yourselves from this untoward generation, shun their sins, lest ye share in their plagues. These holy separates, or proselytes, sealed the covenant, and became free denizens of the commonwealth of Israel; having right to all God’s ordinances, #Ex 12:48. Such were Araunah, the Jebusite, #2Sa 24:18-25; Jether, the Ishmaelite, #1Ch 7:17, with #2Sa 17:25; those, #Ac 2:10; the Jews called them Advenas Iustitiae. Newcomers of justice. Diodati interpreteth this text of such Jews as were come again out of Babylon, to serve the Lord, according to his law. Others of such as had separated themselves from their heathen wives and children.

Their wives, their sons, and their daughters] These also were then, and still may be, covenanters, as partakers of the benefit, #1Ti 6:2 and heirs together of the grace of life, #1Pe 3:7.

Every one having knowledge] Of their own misery by sin, and of the great mystery of godliness.

Ver. 29. They clave to their brethren] Heb. They laid fast hold on them, viz. by taking hold of the covenant, to keep the Sabbath from polluting it, and choosing the things that please God, as #Isa 56:4,6.

And entered into a curse] The more to confirm the oath, and to keep their deceitful hearts close to God. See #De 29:12,21. This is called the oath of God, #Ec 7:2. Confer #Isa 19:18 44:5 2Ch 15:12,14 34:31.

To walk in God’s law] Ex gnomone et canone decalogi, to walk accurately and exactly by line and by rule (Aug. in Exod.). "In all the commandments and ordinances of the Lord blameless," #Lu 1:6, so far as by his grace he should vouchsafe to assist them. For lex iubet, gratia iuvat. The law orders, grace assists. The bowls of the candlestick have no oil but what droppeth from the olive branches. David can wish well to the keeping of God’s commandments diligently, #Ps 119:4,5, but promise no further than God shall please to enlarge his heart, #Ne 10:32. Vows and covenants indefinitely and absolutely made (as that of Jephthah, #Jud 11:31) prove a snare. Condition with the Lord for his strength and grace; rely not on thine own sufficiency, lest it repent thee of thy rashness and self-confidence, as it befell Peter. Consider that thou art but a poor garrison soldier; and without supplies of the Spirit of Jesus Christ, #Php 1:19, thou canst do nothing. David knew this, and therefore called earnestly for help from heaven, #Ps 51:13-15 119:106,107.

Ver. 30. And that we would not give our daughters] This is the first particular branch of the covenant, that they would make no inter-marriages with the heathen; as knowing the snare that herein Satan laid for their souls. In the first sentence against man, this cause is expressed, Because you obeyed the voice of your wife, &c. By the rib, as by a ladder, Satan oft climbs to the heart, and corrupts it, as Gregory hath it. O wives (saith another)! the most sweet poison, the most desired evil in the world, &c. Make a wise choice, therefore. The heathen well saith, that every man, when he marrieth, brings either a good or an evil spirit into his house, and so makes it either a heaven or a hell.

Ver. 31. And if the people of the land bring any ware] As they might without the Jews’ leave; and did, #Ne 13:16, and some of those Jews, forgetting their covenant, bought of them too; even the children of Judah in Jerusalem, ib., as if they had been of her religion in the tragedy, who said,

η γλωττ ομωμοχ η δε φοην ανωμοτος.

that is, I swore with my tongue, but not with my heart. But shall they thus escape by iniquity? Be not deceived, God is not mocked; a God of truth, and without iniquity; just and right is he, #De 32:4.

That we would not buy it of them] Lest we should trouble and disquiet that holy rest; and God should sue us upon an action of waste; "For the seventh day is the sabbath of the Lord thy God," #Ex 20:10 Jer 17:12.

Or on the holy day] Now abrogated, #Col 2:16.

And that we would leave the seventh year] That Sabbatical year, prefiguring the year of grace, the kingdom of Christ, Qui noxas et nexus omnes solveret, who giveth his people a general release, #De 15:2, and comes not over them again with a later reckoning, Peccata non redeunt. The land also was to rest from tillage this year, #Ex 23:11.

And the exaction of every debt] For that year, at least, and the next too, if the debtor were not able to pay; the lender was to expect a recompense from God, #De 15:6.

Ver. 32. To charge ourselves yearly with the third part of a shekel] Beside the poll money, the half shekel required, #Ex 38:26. The third part of a shekel was no great sum, yet somewhat more than what Saul and his servant presented the seer with, whom they could not but know to be the judge of Israel, #1Sa 9:8. These had learned that thankfulness was measured, both by God and good men, not by the weight, but by the will of the retributor. God doth highly accept the small offerings of his weak servants when he seeth them to proceed from great love.

Ver. 33. For the shewbread] Here are recited the several uses whereunto that tribute or impost was put; the half shekel enjoined by the law being not enough, by reason the people were as yet so few. This, though Junius denieth, yet the Hebrews all consent about it.

To make an atonement] That is, an agreement; Heb. To cover or expiate; to purge away, or take away uncleanness; to satisfy for sin, and to pacify wrath. By the priests making atonement legally was typified Christ’s making reconciliation between God and man; for he alone is the propitiation for our sins, #1Jo 2:2. But how much mistaken were our ancestors in times of Popery, who built religions houses, and gave large maintenance to them to buy off their sins, to deliver their souls from hell, to fetch their friends out of purgatory! &c.

Ver. 34. And we cast lots…for the wood offering] Heb. Kurban, or Korban, as the Gospel calleth it, because by offerings they came near to God. This wood offering we read not of till now: the prophet Isaiah telleth us, that if we should sacrifice unto God according to his excellent greatness, Lebanon would not be sufficient to burn, nor the beasts thereof sufficient for a burnt offering, #Isa 40:16. There was much use of fuel about the temple; and it was formerly provided out of the public treasury. But that now failing, they take another order, as here; that God might not be unserved, and the daily sacrifice neglected, which they held and called, The abomination of desolation.

Ver. 35. And to bring the firstfruits of our ground] Heb. The firstborn. These firstfruits were the fiftieth part; and if any would be more liberal in paying, the fortieth; or, being poorer, the sixtieth part.

And the firstfruits of all fruit of all trees] God required to be honoured with the firstlings of all; to show how he sets by our young services. We prize nettle buds when they first put forth; so doth God remember and regard the kindness of our youth, #Jer 2:1.

Ver. 36. Also the firstborn of our sons] These God claimed as his due, #Ex 12:2 22:29 Nu 3:13, and called for, as best beloved of the parents; that, together with them, he might draw men’s best affections to himself. They were to be redeemed, as were also the firstlings of all beasts not fit for sacrifice, #Ex 13:13, and the redemption money brought to the priests (who were God’s receivers), that they might be the better encouraged in the law of the Lord, as Hezekiah phraseth it, #2Ch 31:4.

To bring to the house of our God, unto the priests] No man might offer his own sacrifice, though it were never so good, but present it to the priest, #Le 17:5, who was to offer as well the poor man’s lamb as the rich man’s ox. It is by Christ alone that we must draw nigh to God, &c.

Ver. 37. And that we should bring the firstfruits of our dough] As oft as they baked they gave cake unto the priests, where they dwelled throughout the tribes; for they were dispersed all abroad the land for instruction of the people, and exhortation to obedience to the law of God. See #Nu 15:20,21.

And the tithes of our ground unto the Levites] All the tithes were paid to the Levites, not to the priests; and out of them the Levites paid a tenth to the priests.

In all the cities of our tillage] No places were tithe free.

Ver. 38. And the priest the son of Aaron] That son of Aaron by an eminency, the high priest.

Shall be with the Levites] To see that right be done, and to make an equal distribution.

When the Levites take tithes] As their due, and not as a benevolence from the people. Melchizedeck tithed Abraham, #Heb 7:6. It is your reward or wages which you dearly earn, and may justly call for, #Nu 10:31,32. The chief of the Levites demanded their due, when they were not thought of; but, by great oversight, were passed over in the division, #Jos 21:1.

And the Levites shall bring up] {See Trapp on "Ne 10:37"}

Ver. 39. And we will not forsake the house of God] But frequent it ourselves, and see that the priests that minister, the porters and singers, forsake it not, for want of necessary maintenance; as they were shortly after this forced to do, and to flee every one to his field, #Ne 13:10, for a subsistence.

Chapter 11

Ver. 1. And the rulers of the people dwelt at Jerusalem] This city, being before repaired, beginneth now to be repeopled. See #Ne 7:4. The rulers there took up their seat (as was fit, and as in all chief cities is usual), so that thither the tribes went up, the tribes of the Lord, &c. And there were set the thrones of judgment, #Ps 122:5.

The rest of the people also cast lots] The dispose whereof is wholly of the Lord; and therefore none could reasonably repine.

To bring one of ten] This shadowed out the paucity of those that shall inhabit the heavenly Jerusalem; according to #Isa 6:13 Jer 3:14. Christ at the last day will do as Joshua did (saith a divine) to find out who had stolen the Babylonish garment: there were many brought together, and all to find out one, #Jos 7:21. So all shall then appear; out of them a final number seducted, that have heard of Christ; out of them those that have professed him; and out of them, those that have professed in sincerity; and these,

— Numero vix sunt totidem, quot

Thebarum portae, vel divitis ostia Nili. (Juvenal, Sat. 13.)

How many, think you, shall be saved in this city? (said Chrysostom to the people of Antioch, where he had long preached, and was much admired). It will be a hard speech to you, but I will speak it; though there be so many thousands of you, yet there cannot be found a hundred that shall be saved; and I doubt of them too; for what villany is there in youth! what sloth in old age! and so he goes on.

The holy city] Jerusalem is so called, because God had chosen it to set his name there. The heathen God haters had always an edge against it, and this made people so unwilling to inhabit it. Our Edward I had too high a conceit of it, when he charged his son upon his death bed to carry his heart there, and left 32,000 pounds for that purpose.

Ver. 2. And the people blessed all the men, that willingly offered themselves] All the volunteers, those Liberi et libentes, free willing ones, that, moved with a zeal for God and his service, seated themselves at Jerusalem, though it were little for their safety or profit. Sincerity is an enemy to sinisterity; it strains out self-respects, and procures a man great respect in the hearts of good people, who are ready to commend them and pray for them, as here.

Ver. 3. Now these are the chief of the province] So Judea is called, because now subject and tributary to the king of Babylon; as afterwards it was to the Romans (and is therefore called a province, #Ac 25:1), and is now to the Turk. How then could those Jews in the Gospel say, We are Abraham’s seed, and were never in bondage to any man; but that they cared not what they said in a bravado? Spaniards are said to be impudent braggers, and extremely proud in the lowest ebb of fortune. These Jews were so certainly; and so they continue.

Ver. 4. Certain of the children of Judah, &c.] Yea, and of the children of Ephraim and Manasseh too, #1Ch 9:3; where the same is set down as here, but the number is greater. And why? Here only those are reckoned who inhabited Jerusalem by lot; but there the volunteers also. See #Ne 11:2.

Ver. 5. And Maaseiah the son of Baruch] {See Trapp on "Ezr 2:3"}

Ver. 6. Valiant men] Heb. Men of ability and activity. It comprehendeth all the four cardinal virtues.

Ver. 7,8. Little Benjamin, the smallest of the tribes of Israel, #1Sa 9:21, yields more by half than Judah. Jerusalem stood in both these tribes.

Ver. 9. Their overseer] Or commissary.

Ver. 11. Ruler of the house of God] One of the high priest’s great deputies. See #Nu 3:32 1Ch 9:11 2Ch 19:11.

Ver. 12-24.] In all 1192. The total of priests and Levites 1476, and of Judah and Benjamin 1396. So that there were more priests and Levites than of the lay people; which argues their zeal to be greatest. There were also 172 porters, who were all Levites.

Ver. 17. To begin the thanksgiving in prayer] To set tunes to psalms of praise, and to begin those tunes, as precentor, chief chanter.

Ver. 18, 19. See #Ne 11:12,13.

Ver. 20. Were in all the cities] Dispersed abroad to instruct the people, and to be as the salt of the earth, to keep it from putrifying.

Ver. 21. Dwelt in Ophel] See #Ne 3:26. Some will have it to be not a tower, but a village, near to Jerusalem.

Ver. 22. The overseer] The Vulgate has it, the bishop.

Ver. 23. The king’s] viz. Of Persia, #Ezr 6:8,9 7:2,24.

Ver. 24. At the king’s hand] Was his plenipotentiary. {Invested with full power, esp. as the deputy, representative, or envoy of a sovereign ruler; exercising absolute power or authority.}

Ver. 25. In the villages thereof] Heb. In the daughters: for villages seem to be so to the greater cities.

Chapter 12

Ver. 1. Now these are the priests and the Levites] Ancestors to those that dedicated the walls; and here registered, as for honour’s sake to themselves, so to show that their successors, now employed in this work, were true priests and Levites of a right descent and alloy.

That went up with Zerubbabel] Together with those that came afterwards with Ezra, #Ezr 8:2,3,18,19.

Ver. 2. Amariah, Malluch] {See Trapp on "Ezr 2:3"}

Ver. 8. Which was over the thanksgiving] Praefectus Musicus, before doing the music. See #Ne 11:17.

Ver. 9. In the watches] In the order of their functions, taking their turns.

Ver. 10. Joiakim begat Eliashib] Who proved a very wicked priest, #Ne 13:4,5, and his son Joiada was little better, being allied to Sanballat, #Ne 13:28.

Ver. 11. And Jonathan begat Jaddua] Who was high priest in Alexander the Great’s time; and meeting him, in his formalities, prevailed with him to spare the city of Jerusalem, and to confirm the privileges thereof, as Josephus reports.

Ver. 22. To the reign of Darius the Persian] viz. Darius Codomannus, the last Persian king.

Ver. 23. In the book of the chronicles] sc. #1Ch 9:10, &c.

Johanan the son of Eliashib] That is, Jonathan, the grandchild of Eliashib, and the son of Joiada.

Ver. 27. And at the dedication of the wall] To set down which is the main scope of this whole chapter.

Ver. 30. Purified themselves, and purified the people] But first themselves; because whoso would reform others must begin with himself, as Lyra here notes.

Ver. 34. Judah, and Benjamin] i.e. Men so called.

Ver. 36. And Ezra before them] Before the first company, as Nehemiah came after the second, #Ne 12:4. As the first went round from the west southward till they came to the east; so the second company went from the west northward, till they came to the east, where they both met at length in the Temple, #Ne 12:41. Praising God with all sorts of music, vocal and instrumental. This was a most solemn and sacred procession, far different from those of the Papists. The French historian telleth us of their Henry, that going in procession together with his cardinal, they had in the middle between them Morionem, nugas et ineptias agentem, a jester to make them sport; here was good devotion therewhile. The philosopher told the fiddlers, he could be merry without them. And Aristotle being asked what he thought of music? answered, Iovem nec canere, neque cytharam pulsare, Jupiter neither sings nor plays on an instrument. But though God needeth it not, careth not for it; yet so far as it might excite and further devotion, these holy priests and Levites made use of the musical instruments of David (called musical instruments of God, #1Ch 16:42), and Ezra before them, as a guide; they also sang aloud, and so generally rejoiced, that their joy was heard even afar off, #Ne 12:42,43. This was right.

Ver. 39. And from above the gate of Ephraim] Much mention is here made of the several gates and towers; because God was much seen in helping them so soon to build such; and, by the sight of them, they were much excited to praise the Lord.

Ver. 43. For God had made them rejoice with great joy] By giving them both matter of joy, and hearts to do it aright. Crede mihi res severa est verum gaudium, saith Seneca, true joy is a severe business. Quid nobis cum fabulis, cum risu? saith Bernard. What have we to do with jesting and pastime, &c.? we have meat to eat, pleasure to take, that the world knows not of; we can let out our souls into God the fountain of all good, and rejoice in his word, as one that findeth great spoil, wherein the pleasure is as much as the profit, #Ps 119:162.

Ver. 44. For Judah rejoiced] Heb. For the joy of Judah, the oil of spiritual gladness had so dilated their hearts, that they were most ready and willing to provide for the sacred ministers; and to pay them that which was appointed, as they had also newly covenanted to do.

For the priests and the Levites that waited] Heb. That stood, sc. before the Lord, and served in their courses. These they not only applauded, but liberally maintained. Today, ministers shall have hard work and good words, but slight wages. Men deal by them as carriers do by their horses, lay heavy burdens upon them, and then hang bells about their necks, &c.

Chapter 13

Ver. 1. On that day] That great fast day, #Ne 9:1,2, &c. Or, after Nehemiah’s return from the court of Persia, #Ne 13:6, so the most expound it.

They read in the book of Moses] viz. In #De 23:3, called by the Rabbis Sepher tochechoth, the book of rebukes, or of instructions, upon conviction.

And therein was found written] Perquam durum est (so it might seem to Ammonites and Moabites), sed ita lex scripta est, The law was perpetual and indispensable; a sign of great wrath.

That the Ammonite and the Moabite] Lot’s by-blows and the Church’s constant enemies.

Into the congregation of God] i.e. Assemblies of God’s people, whether sacred or civil, unless proselyted.

Ver. 2. Because they met not the children of Israel] A bare omission of observance subjected them to divine vengeance. As God requiteth the least courtesy done to his people, be it but a cup of cold water; so he repayeth the least discourtesy, or but neglect of them, to whom the glorious angels are ministering spirits, and may not think themselves too good to serve them, #Heb 1:14.

But hired Balaam against them] With the rewards of divination, #Nu 22:7, the wages of wickedness, #Jude 11 2Pe 2:15, which he greedily ran after; and not so much as roving at God, made the world his standing mark, till he had got a sword in his guts.

Howbeit our God turned the curse into a blessing] So he did the pope’s curse to Queen Elizabeth, and before her, to Luther. Quo magis illi furunt, eo amplius precedo, saith he in a certain epistle; the more they rage and ban me the more I proceed and prosper. The pope excommunicated him, the emperor proscribed him, &c. Omnium animi tum erant arrecti, quid illa Caesaris et pontificis fulmina essent effectura. All men’s minds were then set an end, and stood on tip-toes, as it were, to see what would be the issue, saith mine author (Scultet. Annal.). A wonderful work of our God surely, and worthy to be chronicled! Luther is conveyed out of the way by the Elector of Saxony for ten months, till he would be hid no longer. Meanwhile Pope Leo dieth, the Emperor Charles V is first called into Spain to suppress seditions there, and afterwards is so busied in his wars with the French king, that he hath no leisure to look after Luther. After this, when the French king was beaten by the emperor, and carried prisoner into Spain, he was released and sent home again, upon the condition that the emperor and he should root out the Lutheran heresy, as they called it. But our God broke their designs, and turned this curse also into a blessing. For the French king returning home, and conceiving that the conditions that he had yielded unto, to get off, were unequal, entereth into a league with the pope and the State of Venice against the emperor. The pope, that he might cover his false dealing with the emperor, sends abroad his Bull and therein calleth knave first. The emperor, on the other side, complaineth of the pope’s malice and double-dealing, exhorteth him to peace, and concludeth that it were fitter for them to unite against the Lutherans. And when he could prevail nothing by writing, he abolished his authority throughout all Spain, sends his armies against him under the duke of Bourbon, claps him up prisoner in St Angelo, proclaims open war against the French, &c. So that religion got ground, and all things fell out rather unto the furtherance of the gospel, #Php 1:12. Let them curse thy Church, Lord, but do thou bless; when they arise, let them ever be ashamed; but let thy servants rejoice, and speed the better for their ill wishes. So be it, #Ps 109:28.

Ver. 3. Now it came to pass, when they had heard the law] And were transformed into the same image therewith, by the Spirit of grace, who had made their flinty hearts to become fleshy, &c. We used to say, As hard hearted as a Jew. But they that relent not, repent not at the hearing of the word, are worse than these Jews; and it may be feared that the Lord hath a purpose to destroy them. "The law of the Lord," when but read only, "is perfect, converting the soul," #Ps 19:7, but woe to the irreformable, #2Co 4:4.

That they separated from Israel all the mixed multitude] Vulgus promiscuum, the rabble of strangers, wherewith this people were haunted and pestered from the very first, #Ex 12:38 Nu 11:4. These, moved with miracles, removed with them out of Egypt, but for a mischief to them, for they drew them into sin then, as those here did also; and were, therefore, worthily put away, as the law required.

Ver. 4. And before this] Before the commandment came as a lamp, and the law a light, {as #Pr 6:23} causing a reformation. As toads and serpents grow in dark and dirty cellars, so do sinful disorders in ignorant places and persons.

Eliashib the priest] The high priest; but such a one as from whom profaneness went forth into all the land, #Jer 23:15. The sins of teachers are teachers of sins.

Having the oversight of the chamber] i.e. Of all the chambers of the temple, by virtue of his office; and, therefore, thought belike he might do what he wished with them (now in Nehemiah’s absence) without control.

Was allied unto Tobiah] A bitter enemy to God’s people, but sly and subtle, seeking to insinuate by alliance and letters of persuasion; such as Cardinal Sadolet wrote to the Genevenses, in Calvin’s absence, and Cardinal Lorraine to the Protestant princes of Germany, that he and his brethren, the Guises (those sworn swordmen of the devil), would embrace the reformed religion.

Ver. 5. And he had prepared for him a great chamber] Called chambers, #Ne 13:9, for he had laid many chambers into one, saith Junius, by taking down the partitions, and furnishing the same for his friend and ally Tobiah.

Ver. 6. But in all this time was not I at Jerusalem] And thence it was that things grew so far out of order. So when Moses was gone into the mount, the people set up the golden calf; they turned aside quickly, saith God, #Ex 32:8. So were the Corinthians and Galatians so soon as St Paul’s back was but turned upon them, #Ga 1:6, Levitate prorsus desultoria. And so were these Jews, notwithstanding their better purposes, promises, covenants; yea, and beginnings of reformation. See #Ne 10:30.

And after certain days] Heb. At the end of days; that is, at a year’s end, as Vatablus and Genebrard expound it. No longer than a year was Nehemiah away from his government (to show his dutiful respect to his master, the king of Persia, and to negotiate for his nation), but all things were out of frame, so well had the devil and his instruments bestirred them. But Junius rendereth the text, exactis aliquot annis, certain years being past; and Lyra thus, at the end of his days, or of his life, when he now waxed old, he had a desire to go and reform things amiss at Jerusalem, and to die and lay his bones there. So likewise Funccius, the eighth year after his return to Artaxerxes, which was also the last year of his reign. And indeed one would wonder how in less than one year’s time things so well settled should be so far disjointed; but that the devil is οο πονηρος, the great troubler, and had by sin hurled, at first, confusion over the whole creation in an instant.

Ver. 7. And I came to Jerusalem] There was his heart before, Animus est ubi amat, non ubi animat (Aug. de Cir. Dei, 1.9, e. 16). No sooner, therefore, had he got his conge d’aller at court, but he flees to Jerusalem, as the doves do to their windows. Fugiendum est ad clarissimam patriam; ibi pater, ibi omnia, saith Plotinus, the philosopher: hasten we all to our heavenly home; there is all that heart can wish, &c. Nehemiah lacketh nothing, with Artaxerxes, Hadad with Pharaoh; yet, in any case, will go into his own country, #1Ki 11:22. Rivers run into the sea, whence they came; the dove resteth not but upon the ark. Nescio qua natale solum dulcedine cunctos Ducit -(Ovid).

And understood not of the evil that Eliashib did] As Joseph brought his brethrens’ evil report to their father, #Ge 37:2, as the household of Chloe declared unto St Paul the contentions at Corinth, #1Co 1:11, so did some good souls this high priest’s miscarriages to Nehemiah, and that in an ordinance; not to disgrace him, but to reclaim him, and to free themselves from the guilt of a sinful silence.

Ver. 8. And it grieved me sore] Such was his zeal for God that he could not bear it; no more could Phineas those two naughty packs, nor Paul the idolatry of Athens, #Ac 17:16, his spirit was moved, he was in a fit, yea, almost besides himself, as the word παοωξυνετο signifieth. This the mad world counteth madness, #2Co 5:13, but madness in this case is better than mopishness, and the true zealot may answer his adversaries as David did Michal, #2Sa 6:21, or as Basil did the threatening prefect, who told him that he was mad, Opto me in aeternum sic delirare, I wish I may be so mad to my life’s end.

Therefore I cast forth all the household stuff of Tobiah] As a profane thing, not fit to be in so holy a place. True zeal, as fire, is active, and saith, Shall I budge, stop, or step back, because hoc Ithacus velit? remit my diligence for fear of a frown, loss, or mischief? Out of doors with this bondwoman and her son; down with this piece of grass, let Adonijah die, though Bathsheba intercede for him, &c.

Ver. 9. Then I commanded] This was governor like: and blessed be he that hath a stomach for God, and will do his utmost for him, as occasion requireth. Of Nehemiah it might well be said, as Chrysostom doth of Peter, that he was like a man made all of fire, walking among stubble; or like Basil, who was said to be a pillar of fire; he was of such a masculine, disengaged, courageous disposition.

And they cleansed the chamber] The Levites did, with their legal rites and purifications, according to their office, which Nehemiah would not invade.

And thither brought I again] And so set things to rights, as our late reformers began happily to do; but Satan hath hitherto hindered them.

Ver. 10. And I perceived] Heb. I took knowledge, and was soon sensible of it, as a great public mischief: for ad tenuitatem beneficiorum necessario sequitur socordia sacerdotum, lean benefits make leaden ministers (Panormit.). This the magistrate must look to, and provide that they may have the double honour that is due to them, of countenance and maintenance, #1Ti 5:17; or else religion will soon go to wreck.

That the portions of the Levites had not been given them] And why? because the high priest was so bad, and the Levites, therefore, thought to be little better. How apt are men to dispute God out of his own! How witty to save their purses! How ready to say, with William Rufus, The Church bread is sweet bread! and with Julian, the apostate, to take away the ministers’ maintenance, pretending conscience; for that too much living would be a burden to them; and who knows how Eliashib and his Levites may misemploy it?

For the Levites and singers, that did the work] And are, therefore, worthy of their wages, must have their honorary stipends, or cannot subsist; are not of the chameleon kind, to live by air; but, as harvest labourers, must have that which is good; as oxen that tread out the corn must have more than straw allowed them.

Were fled every one to his field] For stark need, in the fail of temple maintenance; they were glad to do as they might, and let their charge lie. Though tithes were not paid, yet they had some glebe land {A portion of land assigned to a clergyman as part of his benefice.} to live upon.

Ver. 11. Then contended I with the rulers] Who had let loose the golden reins of authority, and, by a passive ministry at least, suffered this sacrilege, whilst they bare the sword in vain, if they were not chief actors in it; as Luther complaineth of the rulers of his time, Nisi superesset spolium Aegypti quod rapuimus Papae, &c., If we had not some of the spoils of Egypt, pulled from the pope, all we ministers of the gospel might be famished; and this little that is left us is violently taken from us by the civil magistrate. Parishes and schools are polled and spoiled by them, as if they meant to starve us all. Thus Luther, and more to this purpose.

Why is the house of God forsaken?] By your slackness and covetousness, contrary to your covenant? #Ne 10:39.

And I gathered them together] i.e. The scattered Levites, that God’s service might be no longer intermitted, and his wrath thereby provoked. Thus Nehemiah, whatever his hand found to do, did it with all his might, #Ec 8:10; as David danced, Baruch builded, &c., he went throughly about his work.

And set them in their place] Heb. Made them stand in their standing, as if absque stationibus istis non staret mundus, without those standings the world could not stand.

Ver. 12. Then brought all Judah] Then, when there was no other remedy. There must be a compulsory means, or ministers shall be poorly maintained. Quod si sustentandi essent de contributione populi, misere profecto et duriter viverent, saith Luther. If once they be brought to live upon the people’s benevolence, they shall have a poor life of it. Once, in times of Popery, there was need of a statute of Mortmain, providing that they should give no more to the Church. But now it is otherwise; these last and worst times have seen the springs of bounty, like Jordan, turned back; which heretofore did run so fresh and fast into the Church. Our statesmen have ministers’ maintenance now under debate; and much lifting there is by a levelling party (not without a Jesuit to help them) at tithes and college lands. The Lord direct our rulers; and preserve us out of the hands of those hateful harpies. {A fabulous monster, rapacious and filthy, having a woman’s face and body and a bird’s wings and claws, and supposed to act as a minister of divine vengeance.} (This was written July 30, A. D. 1653.)

Ver. 13. And I made treasurers] Nehemiah left nothing undone that might befit a vigilant and valiant governor. He was omnibus numeris absolutus, every way complete.

For they were counted faithful] A singular praise in persons intrusted, #1Co 4:2 Ne 7:2 Nu 12:7. Such men as these are now gone in pilgrimage (as one saith), and their return is altogether uncertain. When one desired to see Alexander’s treasures, he showed him not his wealth, but his friends. Nehemiah might have done the like by these faithful treasurers, precious pieces surely, rare and rich jewels.

And their office was] Heb. It was upon them. Duty is a debt, which, till it be discharged, a good heart cannot rest.

To distribute unto their brethren] To a treasure are required, 1. A laying in; 2. A lying hid; 3. A drawing out: so to a treasurer, that he receive readily, keep carefully, distribute prudently.

Ver. 14. Remember me, O my God] See #Ne 5:19.

And wipe not out my good deeds] Forget not my labour of love: God requireth us to be his remembrancers, who yet needeth it not, #Heb 6:10; there is a book of remembrance written before him, #Mal 3:16, and good Nehemiah would not be wiped out of that book, nor blotted out of the book of life, #Re 3:5. That wretched monk died blasphemously who said, Redde mihi aeternam vitam quam debes, Give me heaven which thou owest me.

That I have done] Sure it is, saith Austin, that we do what good we do; but it is God alone who causeth us so to do. Say, therefore, Not unto us, Lord, not to us; but to thy name be the praise.

Ver. 15. In those days saw I in Judah] He was centoculus, hundred eyed, and had his eye in every corner, to find out and redress abuses; wherein he was incessant and indefatigable. He chose rather to be counted a busy justice than a quiet gentleman.

Some treading winepresses on the sabbath day] These Jews were not so loose, but their posterity at this day are, in some respects, as much overstrict, as is elsewhere noted.

Dum vitant stulti vitium, in contraria currunt.

While they avoid foolish vices, they run in contrary ways.

And bringing in sheaves] As a work of necessity.

As also wine, grapes, and figs] As a work of mercy. So they would

plead likely. Sin and shifting came into the world together, no evil

wants its excuse; but the covering is too short, and God will wash

off that varnish with rivers of brimstone.

And all manner of burdens] They did not so much as keep

Sabbatum Asinorum, a sabbath of fools, a rest from servile

employments. See #Jer 17:21.

And I testified against them] i.e. I challenged them as

impious for so doing, and provokers of God’s wrath, traitors to the

state, #Ne 13:18. This should every man do in his place. A

certain Indian coming by, and seeing one of the New English profaning

the Lord’s day by felling of a tree, said to him, Thou much mached

man, that is, Thou very wicked man, What, break you God’s day?

knowest thou not that this is the Lord’s day in Massachusetts? that

is, in one of the English plantations so called.

In the day wherein they sold victuals] A practice too much in use

in this nation, till keeping of markets and fairs on the Christian

Sabbath was put down by authority; and especially by that late good

act for the sanctification of the Lord’s day, grossly broken in this

kind, under many of the bishops’ noses; yea, made a voider and

dunghill, for all refuse businesses.

Ver. 16. There dwelt men of Tyre also] Phoenician merchants had their factors in Jerusalem.

And all manner of ware] Merchandise; for Tyre was a great market town, and famous for fishing, #Eze 27

And sold on the sabbath] Which they ought not to have done; for that was God’s market day, and not man’s.

Unto the children of Judah] Who were, therefore, worse than the Tyrians, because they ought to have been better; therefore wrath shall be upon the Jew first, and then upon the Gentile, #Ro 2:10

And in Jerusalem] This holy city was become a harlot. Filthiness in a stew is nothing so odious as in a virgin; a nettle in a wilderness is not so unsightly as in a garden. In a land of uprightness to do wickedly is an aggravating circumstance, #Isa 26:10.

Ver. 17. Then contended I with the nobles] Heb. With the white ones; that had white clothes, but black souls. The snow drift covers many a muck hill. See #Ne 13:11.

What evil thing is this that ye do] Or suffer others to do, at least, and are, therefore, worthily disgraced; as Moses also was for like cause, #Ex 16:28.

And profane the sabbath day?] As if it were a common day, and not God’s enclosure, holy and honourable. Should men thus rob God of his right, unmound his several, make false entry upon his freehold? Hath he not singled out this day for his own, as he did Israel out of all nations, the tree of knowledge out of all the trees of the garden, and out of all the world (which is his) the tenth? This is the day which the Lord hath made, &c., it is a day like that night, #Ex 12:42, to be kept holy unto the Lord; that day of the Lord which all his people must keep throughout their generations. To profane it or wound it is here called an evil thing with an accent, a wickedness with a witness.

Ver. 18. Did not your fathers thus] And will ye abet and add to their wicked practices? Will ye needs espouse their sins, as a seed of serpents?

And did not our God bring all this evil upon us?] And that justly, because, Belshazzar like, though we knew all this, yet we rifted up ourselves against the Lord of heaven, as the horse that casteth his rider, and riseth up against him, #Da 5:22,23. Hath ever any waxed fierce against God, and prospered? #Job 9:4. Was not he that but gathered sticks upon the Sabbath day paid home with stones? Was there not for this very sin a fire kindled in the gates of Jerusalem, that devoured the palaces thereof? #Jer 17:27. Justly is he made an example that will not take example by others; and it is a sure both presage and desert of ruin not to be warned.

Yet ye bring more wrath] As if ye had a mind to wrestle a fall with the Almighty, and to try for mastery. But do ye provoke the Lord to anger? are ye stronger than he?

Ver. 19. When the gates of Jerusalem began to be dark] As it did early, because the mountains were around Jerusalem, #Ps 125:2.

Before the sabbath] That there might be a due preparation without interruption. At this day, in many cities where the Jews reside there is one goes about and proclaims the approaching of the Sabbath about half-an-hour before sunset the day before, that they may set all aside to sanctify it.

I commanded that the gates should be shut] And thereby all such occasions of profaning shut out.

And charged that they should not be opened till after the sabbath] So King Edgar ordained that Sunday should be solemnized from Saturday, nine of the clock, till Monday morning here in this land, that God might surely have his due. The Jews of Tiberias began the Sabbath sooner than others. Those at Tsepphore continued it longer, adding de profane ad sacrum. of common to sacred time. Hence R. Jose wished that his portion might be with those of Tiberius, and ended it with those of Tsepphore (Buxtorf).

And some of my servants set I at the gates] To keep them carefully, and to prevent profanations. How the Athenians amerced those that came not to the assemblies on holy days, hurdling up all the streets, except them that led to the ecclesia, taking away all their saleable wares, &c., see Rous’s Archaeolog. Attic. p. 103.

Ver. 20. So the merchants…lodged without Jerusalem] They would not easily be said, or take an answer, so desirous they were of some takings from the Jews. There is nothing in the world that is more pertinacious, and that cleaveth closer to a man, than a strong lust; say it be covetousness, wantonness, passionateness, or any the like, entreat it to be gone, as Naomi did Ruth, threaten it, as Abner did Asahel, or as Nehemiah did these merchants, you prevail nothing, till God comes and strikes a parting blow, &c.

Ver. 21. Why lodge ye about the wall?] His care was also lest God should be dishonoured in the suburbs. A little fire warms but a little way off, when a great one casteth about its heat far and near. He feared also lest those within the walls, seeing them, might be tempted to wish themselves with them; as when Sulla, the Roman, lay before the walls of Athens, the citizens’ minds were with him, though their bodies were kept from him.

I will lay hands on you] I will lay you fast enough: be packing, therefore. The best way to be rid of sin is to threaten it, punish it, by the practice of mortification, to handle it roughly. We are not debtors to the flesh, #Ro 8:12. We owe it nothing but stripes, nothing but the blue eye St Paul gave it, #1Co 9:27, υπωπιαζω.

Ver. 22. And I commanded the Levites] He might do it, as their governor. How then can Popish priests exempt themselves from the power of the civil magistrate? and say, as those shavelings did to our Henry II, when they lashed him on the bare till the blood followed, Domine, noli minari; nos enim de tali curia sumus, quae consuevit imperare regibus, et imperatoribus; that is, Sir, spare your threats; for we are of that high court of Rome which is wont to lord it over kings and emperors? Might he not have well replied, Ye take too much upon you, ye sons of Levi; or rather, ye limbs of Antichrist?

Come and keep the gates] The temple gates, with— Procul hinc, procul este profani. Far off fro here, far off is to be the profane. In Greece the priest, at their solemn sacrifices, was wont to ask, τις τηδε, Who’s there? and the people were to answer, πολλοι τ αγαθοι τε παρεισι, Here are many, and those also good men.

To sanctify the sabbath day] By severing the precious from the vile; and seeing that all things were rightly carried by themselves and the rest.

Remember me, &c.] See #Ne 13:14.

And spare me] Meritum meum est misericordia Domini. Horreo quicquid de meo est, ut sim meus My service is the mercy of God. I shutter at whatever is from me, that is mine. (Bernard). Thomas Aquinas, lying on his death bed, and being about to receive the Lord’s supper, besought the Lord with tears that he would spare him according to his abundant goodness; and snatching up the Bible, he hugged it, and said, I believe all the contents of this blessed book. The like is reported of William Wickham, founder of New College, Oxon, and of Charles V, emperor, and some other wiser Papists.

Ver. 23. In those days saw I Jews] Outwardly, at least (as the apostle distinguishes, #Ro 2:28), and that also was then a prerogative, #Ro 3:1, and shall appear to be so again, when their long looked for conversion day is come, #Ro 11:26.

That had married wives of Ashdod] Outlandish wives, and of another religion; and with these they cohabited, as the Hebrew word here importeth.

Ver. 24. And their children spake half in the speech of Ashdod] They had a mixture of their mother’s both speech and spirit: the birth followed the belly, the conclusion followed the weaker proposition.

And could not speak in the Jews’ language] Though it were that of their fathers. Mothers are most about children, and have the greater advantage to perfume them, or poison them. But what mad fellows were those old Britons or Welshmen, who driven out of their own country by the Saxons, came into Little Britain in France; where, when they had married wives, they are said to have cut out their tongues, lest they should corrupt the language of their children! Hence the British or Welsh language remaineth still in that country.

Ver. 25. And cursed them] i.e. I denounced God’s heavy curse and vengeance upon them (according to that themselves had wished and entered into, #Ne 10:30), in case they repented not. This is nothing, then, in favour of our cursing men who are cursed men, &c.

And smote certain of them] So far was his heart enraged with a holy hatred of their sin, that he could not forbear them. So when Charles V had heard that Farnesius (General of the pope’s forces) had ravished certain ladies, he brake out into this speech (and was never in all his life observed to be more angry at anything), Si adesset impurus ille Farnesius, manu mea confoderem: Oh, if I had here that filthy fellow, I would slay him with mine own hand.

And made them swear by God] So they had done before, #Ne 10:29,30. But now, alas, they were all gone aside, they were altogether become filthy, they stank above ground, #Ps 14:3. He takes therefore another oath of them, &c.

Ver. 26. Did not Solomon, king of Israel, &c.] Did not he deviate and prevaricate in his old age, shamefully turning from the Lord, who had appeared unto him twice? Did not his strange wives draw him to strange practices; insomuch as some have doubted about his salvation, and Bellarmine reckoneth him (but wrongfully) amongst reprobates?

Yet among many nations was there no king like him] For honour, pleasure, wisdom, and wealth, &c., the abundance he had of these drew out his spirits, and dissolved him. See #Mr 10:23,25 1Ti 6:9 Isa 39:1,2.

Who was beloved of his God] His corculum, his darling, his Jedidiah, #2Sa 12:25, but he did not reciprocate; his heart was disjointed and hung loose from the Lord, whom he grievously provoked by his sensuality and apostasy.

And God made him king over all Israel] Not by right of inheritance (for he was a younger brother), but by special designation. Yet he defied that throne whereunto God had so graciously advanced him; this was a great aggravation of his sin, #2Sa 12:7,8 De 32:12,19 Am 2:9.

Nevertheless even him did outlandish women cause to sin] And that most shamefully. Never was there a wiser man than Solomon; and never any saint fell into more foolish lusts. Job, who had the greatest adversity that ever man felt, fell much; but Solomon, who had the greatest prosperity that ever man saw, fell more.

Ver. 27. To do all this great evil] Here are three articles in the Hebrew, importing the heinousness of this sin. See the like, #Ge 39:9.

To transgress against our God] No sin can be little, because it is a disloyalty (so the word signifieth) against so great a God, and his most holy law; a sacrilegious trespass.

Ver. 28. And one of the sons of Joiada] His grandson Manasses, brother to Jaddua the high priest, a vile apostate, and first author of that famous schism and deadly feud between the Samaritans and Jews, #Joh 4:20 (Joseph. lib. xi.).

Was son-in-law to Sanballat] Who, to keep him to his wife, built a fair temple on Mount Gerizim, hard by the city of Sychem, and made Manasses chief priest thereof.

Therefore I chased him from me] I caused him to be excommunicated, and banished from amongst us.

Remember them, O my God] For evil, as me for good, #Ne 13:31, and in both remember the relation that is between thee and my soul. Woe be to those whom God’s people do thus turn over to him to be punished.

Because they have defiled the priesthood] Corruptio optimi pessima: as sweetest wine makes the sourest vinegar. A wicked priest is the worst creature upon earth.

And the covenant, &c.] {See Trapp on "Mal 2:4"}

Ver. 30. Thus cleansed I them from all strangers] As from so much filth and rubbish. I made them either put away their strange wives, or quit their places. He did not raise a dust only, but not remove it, as Luther wittily saith of the cardinals and prelates, that met at Rome about reformation of the Church (Sleid. Com.). These he compared to foxes that came to sweep a house full of dust with their tails; and instead of sweeping it out, swept it all about the house, and made a great smoke for the while; but when they were gone, the dust all fell down again. Nehemiah made clean work, and so purged the priesthood, that he made it shine again, as the word here signifieth; the priests were (as Chrysostom saith all ministers should be), puriores coelo, clearer than the azured sky; and as those Nazarites, #La 4:7, purer than snow, whiter than milk, &c.

Ver. 31. And for the wood offering] See #Ne 10:34,35.

Remember me, O my God, for good] See #Ne 5:19 13:15,22. He brags not, but prays, producing his good deeds as testimonies of his sincerity, whereof he begs acceptance. And this is a sweet close of the Old Testament (say our last and largest annotations upon the Bible), for this was the last history and book thereof, though the Book of Esther be set after it. Malachi prophesied anon after the temple was built, as we see (saith Master Pemble) by his reproving of that sin, in corrupting the holy seed by marrying strangers. Sixtus Senensis placeth him as low as about five hundred years before Christ. Many of the ancients make him to be the same with Ezra. Nehemiah then, as it may seem, hath the honour of putting a perclose to the Old Testament; and he doth it with this short but pithy prayer, which he uttereth (as Luther used to pray), tanta reverentia, ut si Deo; et tanta fiducia, ut si amico; with so great reverence, as to God; and yet with so great confidence, as to his God, a God in covenant with him. "Remember me, O my God, for good." Fiat, Fiat. Let him do, let him do.

Table of Contents

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13