third chapters of this book Vers 44. And at that time were some appointed over the chambers for the treatreasures for the offerings for the first fruits c. Which the people had newly covenanted to bring in yearely according to the law for the priests and Levites Vers 47. And the Levites sanctified them unto the children of Aaron That is the tithe of their tithes the Levites set apart for the priests CHAP. XIII Vers 1. ON that day they read in the book of Moses c. This I conceive hath not reference to that which is immediately before related concerning the dedication of the walls of Jerusalem for the walls were begun to be built within a while after Nehemiahs first coming to Jerusalem and were finished within two moneths or lesse chap. 6.15 nor is it likely that it was long after ere the walls were dedicated but rather to the day whereon they sealed the covenant whereof he had spoken before in the ninth and tenth chapters when upon reading of the law amongst other evils this also concerning their marriages with heathens and the joyning of their children to the congregation of the Lord was discovered and reformed by separating all the mixed multitude from the children of Israel as is noted before chap. 9.2 and here repeated again vers 3. and this as it seems by that which follows vers 4 5 6. was about the two and thirtieth yeare of Artaxerxes some twelve years after Nehemiahs first coming to Jerusalem when having been with Artaxerxes in Persia he returned again to Jerusalem and reformed such abuses as in the time of his absence were crept in amongst them see the note chap. 2.1 and chap. 5.14 And therein was written that the Ammonite and Moabite should not come into the congregation c. No nor their children unto the tenth generation Deut. 23.1.3 concerning which see the notes there And though there were many passages in Moses law that were against the polluting of the seed of Israel by mariages with the nations about them yet this is here alledged concerning the Ammonites and Moabites rather then any other because it did so expressely discover the great sinne of Eliashib mentioned afterwards vers 4.5 in joyning himself in affinity with Tobiah who is often called the servant the Ammonite yea and honouring him so farre as to allot him a chamber in the very Temple Vers 3. They separated from Israel all the mixed multitude This is added to aggravate the sinne of Eliashib the high priest related in the following verses who was so farre from a sincere desire to reform this abuse discovered by the law that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel yet he immediately after Nehemiah was gone into Persia which was vers 6. in the thirty second yeare of Artaxerxes reigne received Tobiah amongst them yea and gave him a lodging in the very Temple howeuer he had happely dissembled these his purposes so long as Nehemiah abode in Jerusalem Vers 4. And before this Eliashib the priest having the oversight of the chamber of the house of our God was allied unto Tobiah That is before this reading of the law and the reformation thereupon following mentioned in the former verses Vers 5. And he had prepared for him a great chamber where afore time they laid the meat-offerings c To wit not when he was first allyed to Tobiah but long after when Nehemiah was gone into Persia vers 6. However he carried the matter when Nehemiah being then present upon the reading of the law the people separated from Israel all the mixed multitude vers 3. yet so soon as Nehemiah was gone into Persia in the thirty second yeare of Artaxerxes reigne Eliashib discovered himself preparing that is making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber even in the chambers of the Temple which was done it seems by laying many chambers into one the partitions being taken down as may be gathered from vers 9. where it is said that Nehemiah having cast out Tobiahs houshold-stuffe caused the chambers to be cleansed Vers 6. For in the two and thirtieth yeare of Artaxerxes king of Babylon came I unto the king c. Twelve years after his first coming to Jerusalem which was in the twentieth yeare of Artaxerxes chap. 2.1 Vers 9. Then I commanded and they cleansed the chambers To wit by casting out the houshold-stuffe of Tobiah and happely by sprinkling them with the water of purifying because they had been polluted and profaned by the lodging of strangers therein that were not of the seed of Israel Vers 10. And I perceived that the portion of the Levites had not been given them The people had not long since by covenant with God bound themselves to the contrary chap. 10.35 c. but it seems out of indignation against Eliashib for lodging Tobiah in the treasuries of the Temple and because they feared thereupon that what they brought thither was diverted some other way and not imployed as it ought to be they wholly forbare to bring in the Levites portions as they had formerly done Vers 11. Then contended I with the rulers and said Why is the house of God forsaken They had said before when they made that solemn covenant with God We will not forsake the house of our God chap. 10.39 and now therefore Nehemiah upbraids them as it were with their own words and condemnes them out of their own mouthes Why is the house of God forsaken Vers 14. Remember me O my God concerning this and wipe not out my good deeds c. He brags not but prayes not claiming any thing of merit as due in justice but producing the good which through the grace of God he had done he beggs of God to remember him in goodnesse and mercy to accept of these his endeavours to serve him according to the sincerity of his heart and not to reject them because of his many failings as is more fully expressed vers 22. Remember me O my God concerning this also and spare me according to the greatnesse of thy mercy yea herein also he intimates that he knew well enough that perhaps from men he should have no thanks but he sought not the praise of men if it proved so he beseeched the Lord however to remember him and then he had his desire Vers 15. In those dayes saw I in Judah some treading winepresses on the sabbath c. Which was also contrary to their former promise when they solemnly renewed their covenant with God chap. 10.31 Vers 16. There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath c. Keeping their very markets upon the sabbath dayes and this they did too which is added in the last words as a great aggravation of their sinnes in Jerusalem that is even in the city Jerusalem which God had chosen to himself for his habitation Vers
How to compute the time from the birth of Boaz to the birth of David is a matter of great difficulty for from the going of the Israelites out of Egypt to the building of the temple it was 480. years and therefore from the Israelites entring the land of Canaan to that time it was 440 years out of which deducting 24 years for the age of Solomon when he began to build the temple 50. years for the age of David when Solomon was born which is most probable it will then be found that it was 366. years from the Israelites entring into Canaan to the birth of David and it was not sure long after the Israelites took Jericho ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man and so Obed Jesse and Jesse David it might well be that in 366. years there might be no more then these generations ANNOTATIONS Upon the first book of SAMUEL Otherwise called The first book of KINGS CHAP. I. NOw there was a certain man of Ramathaim-zophim c. The two books of Samuel are so called because they contain the storie of the life and death of Samuel and of the Common-wealth of Israel under his government and likewise the storie of Saul and David who were both anointed kings by Samuel and so shew how the prophecies of Samuel concerning them both were exactly fulfilled Yet by the Greek and Latine Interpreters they are usually called the two first books of the Kings because therein is related how the government of Israel came first to be changed from that of Judges to that of Kings and because they contain the storie of Saul and David the two first Kings of Israel By whom these books were written is no where expressed but that they were written by the inspiration of the holy Ghost whosoever the penmen were is evident by the testimonie of the Jews to whom were committed the Oracles of God and who did alwayes acknowledge them to be a part of the sacred canon of the Scripture and it is likewise confirmed in the new Testament where some passages of these books are cited as a part of the Scripture as we may see Matt. 12.3 4. where that passage concerning Davids eating the shew-bread 1. Sam. 21.6 is cited by our Saviour Have ye not read what David when he was an hungred did and they that were with him how he entred into the house of God and did eat the shewbread c. and again in those two testimonies cited by S. Paul the one Rom. 15.9 As it is written For this cause I will confesse to thee amongst the Gentiles and sing unto thy name which is taken out of the 2. Sam. 22.50 and the other Heb. 1.5 I will be to him a father and he shall be to me a sonne which is alledged from 2. Sam. 7.14 As for these first words Now there was a certain man of Ramathaim-zophim c. wherein we are told what Elkanah the father of Samuel was we must know first that whereas elsewhere the town where Elkanah dwelt is called Ramah as in the 19. verse of this chapter And they rose up in the morning early and came to their house to Ramah and so again chap. 2.11 here it is called Ramathaim-zophim Ramathaim in the duall number because it consisted of two towns that were called Ramah two Ramahs joyned in one and Zophim either because it was situate in the countrey or region of Zuph whereof we reade chap. 9.5 And when they were come to the land of Zuph Saul said to his servant that was with him Come and let us return c. or else because of the high situation of the place standing upon some notable high hill in regard whereof it may well be that there were some watch-towers there for that the name seems to import because Zophim signifieth watch houses or towers or else as some think because there was there an Universitie or school of Prophets who are usually in the Scripture called watchmen as Ezek. 3.17 Sonne of man I have made thee a watchman to the house of Israel secondly that whereas in setting down the genealogie of Elkanah it is said that he was the sonne of Jeroham the sonne of Elihu the sonne of Tohu the sonne of Zuph it seems in the 1. Chron. 6.26 27. that three of these were also called by other names for Elihu is there called Eliab and vers 34. Eliel and Tohu Nahath and vers 34. Toah and Zuph Zophai and thirdly whereas it is said that Elkanah was an Ephrathite thereby is meant that he dwelt in mount Ephraim Elimelech and his two sonnes are called Ephrathites Ruth 1.2 because they were of Bethlehem Ephratah and Jeroboam is called an Ephrathite because he was of the tribe of Ephraim 1. Kings 11.26 but Elkanah is here called an Ephrathite onely because he dwelt in mount Ephraim for that he was a Levite of the familie of the Kohathites to whom indeed certain cities were allotted in the tribe of Ephraim Josh 21.20 and of the posteritie of Korah that wretch that was in so fearfull a manner destroyed in the wildernesse for his rebellion against Moses is evident 1. Chron. 6.22 23 c. so that it is no wonder though the sonnes of Korah were spared whilest the father was destroyed since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was Vers 2. And Peninnah had children but Hannah had no children Hannah is reckoned in the foregoing words in the first place and it is probable therefore which some conceive that Hannah was his first wife and that afterwards he took Peninnah to wife because Hannah was barren For in those times they counted it an extraordinary crosse to die without issue yea because the temporall promise made to that nation depended much upon their carnall generation though the Lord allowed not their polygamie yet he was pleased to tolerate this infirmitie in his servants till the Messiah came when the Church should no longer be tied to one nation but spirituall children should be begotten unto God from all nations and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the starres of heaven did implie a dispensation granted to them for having many wives Vers 3. And this man went up out of his citie yearly to worship and to sacrifice to the Lord of hosts in Shiloh At Shiloh the Tabernacle had stood ever since the seventh yeare of Joshua Josh 18.1 thither went Elkanah yearly that is at those three solemne feasts wherein all the males were bound to appear before the Lord Deut. 16.16 He might go at other times as a Levite to do service in his course at the Tabernacle but here doubtlesse his going up yearly at those great feasts is onely intended when his familie went with him yea the women also such was their devotion though
or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
citie of the Levites in the tribe of Ephraim Josh 21.21 22. Vers 18. And Baalath and Tadmor in the wildernesse in the land Baalath was a citie in the tribe of Dan Josh 19.40.44 as for that last clause of this verse in the land it may have relation to Tadmor alone to imply that it was in the land of Israel though in the utmost coasts thereof or else to all the towns and cities before mentioned and is added to shew that besides what Solomon built elsewhere all these before mentioned he built or repaired in the land of Canaan Vers 19. And that which Solomon desired to build in Jerusalem and in Lebanon To wit in the place where the house of Lebanon stood or else in the mountain of Lebanon which was on the north bounds of the land of Canaan for there he might build certain forts or towns though the house of Lebanon were built not far from Jerusalem of which see the note chap. 7.2 Vers 21. Whom the children of Israel were not able utterly to destroy See the note Josh 15.63 Upon those did Solomon levie a tribute of bond-service unto this day That is not onely of money but also of personall service and that in more servile imployments then he would impose upon the Israelites fitter for bondmen then for free men as we may see 2 Chron. 2.18 and hence it was that the posteritie of these strangers were called Solomons servants Ezra 2.55 58. nor is it necessary that we should think that this was a transgression of that law Deut. 7.2 And when the Lord thy God shall deliver them before thee thou shalt smite them and utterly destroy them thou shalt make no covenant with them nor shew mercy to them since that may be meant onely of the inhabitants that were in the land at their entring first into it not of their posteritie especially if the Israelites had made peace with them and much more if they had embraced the true religion Vers 23. These were the chief of the officers that were over Solomons work five hundred and fifty c. In the fifth chapter of this book and the sixteenth verse we reade of a far greater number to wit of three thousand and three hundred but there the storie speaks of those chief officers which were over the work in mount Lebanon where the materials were prepared for the building of the Temple and here it speaks onely of those chief officers that had the oversight of those that were imployed at home in building the greater difficultie is how to reconcile this place with that in the 2 Chron. 8.10 where it is said that the chief of King Solomons officers were but two hundred and fifty men but to this three answers may be given first that there the number of Solomons chief officers of state is expressed that bare rule over the people not as here of those that were imployed about his buildings or secondly there only those officers were numbred which were to take account of the builders and had the chief command over the work but that here the master builders that had the charge to oversee the rest and give direction for the building which were three hundred are also comprehended or thirdly though there were five hundred chief officers and fifty in a higher rank above them which were over the five hundred all which are here together numbred yet those five hundred did execute their places by turns two hundred and fifty at a time and that therefore there are but two hundred and fifty mentioned 2 Chron. 8.10 Vers 25. And three times in the yeare did Solomon offer burnt offerings c. That is at the three great feasts the feast of unleavened bread the feast of Pentecost and the feast of Tabernacles but under these by a Synechdoche all other parts of Gods worship required by the law are comprehended and therefore in 2 Chron. 8.13 there is mention made also of the daily sacrifices and of the sacrifices on the Sabbaths and on the new moons So he finished the house c. That is having finished the building of the house he imployed it in those services for which it was appointed and therefore 2 Chron. 8.14 it is also added that he appointed the priests and Levites to their severall charges in their courses according to the order which David by direction from the Lord had ordained Vers 26. And king Solomon made a navie of ships in Ezion-geber c. Though this be here first related yet evident it is that this navie was sent forth before the Temple was built because of the Almug-trees brought home by this navie And the king made of the Almug-trees pillars and terrises for the house of the Lord and harps and psalteries for singers chap. 10.12 and 2 Chron. 9.10.11 How Jehoshaphat attempted to enrich himself by sending out a navie after the same manner as Solomon had done before him and how he sped we may read Chap. 22.48 Vers 27. And Hiram sent in the navie his servants c. To wit because the Tyrians that were under Hirams government were always held the most expert sea-men neither did Hiram onely afford him mariners but was also at cost to build certain ships in Ezion-geber where Solomons navie was built that should go along in that voyage with the ships of Solomon for that must needs be the meaning of that place 2 Chron. 8.18 And Hiram sent by the hands of his servants ships and servants that had knowledge of the sea and they went with the servants of Solomon to Ophir and that because Hiram could not send ships ready built from Tyre which was in the midland sea to Ezion-geber which was in the red sea without fetching an infinite great compasse by sea which hath no appearance of likelyhood in it Vers 28. And they came to Ophir and fet from thence gold foure hundred and twenty talents c. Ophir is thought to be in the east Indies for thither indeed they might most easily fail from Ezion-geber which was in the red sea and whereas in 2 Chron. 8.18 we read of foure hundred and fifty talents it seems that thereof thirty talents went in expence for the charges of the fleet and for the wages of the men or it was the return of the adventure of some private persons and onely foure hundred and twenty as here came clear to the king CHAP. X. Vers 1. THe Queen of Sheba heard of the fame of Solomon concerning the name of the Lord. Sheba was a countrey that lay southward and far remote from Jerusalem Jer. 6.20 To what purpose cometh there to me incense from Sheba and the sweet cane from a farre countrey and thence this Queen is called by our Saviour the Queen of the south Matth. 12.42 and is said to have come from the utmost parts of the earth to heare the wisedome of Solomon some conceive it to have been in Ethiopia others more probably in Arabia the happie however both her
thing of that which his father had gotten till himself fell from God chap. 5.4 therefore it is thought that this Rezon did elsewhere shelter himself or lived by secret robbing and pillaging till Solomons declining dayes and that then he brought Damascus to an open revolt and became king thereof and was an enemy to Solomon on the north as Hadad the Edomite was on the south Vers 26. And Jeroboam the sonne of Nebat an Ephrathite c. An Ephrathite that is of the tribe of Ephraim and so in this tribe all the kings of Israel that raigned over the ten tribes had their chief residence and herein was that prophesie fulfilled that Ephraim should be greater then Manasseh Gen. 48.19 now of this man it is said that he lift up his hand against the king to wit by revolting from him and becoming the head of the ten tribes in rending the kingdome from his sonne for though perhaps after he had heard the prophesie of Ahijah he might entertain thoughts of disloyaltie against his Soveraigne and perhaps secretly sow some seeds of sedition among the people for which he was glad to fly into Egypt vers 40. yet we read of nothing he openly attempted against Solomon or against his house till Solomon was dead Vers 28. He made him ruler over all the charge of the house of Joseph That is he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh Vers 29. When Jeroboam went out of Jerusalem c. To wit to enter upon the office and charge which Solomon had honoured him with the prophet Ahijah found him in the way who is called the Shilonite because he was of Shilo where the Tabernacle was many years together he was one of them that wrote the Acts of Solomon 2 Chron. 9.29 and they two were alone in the field If therefore Jeroboam went attended out of Jerusalem according to the honour of the charge whereto Solomon had now advanced him it seems the Prophet desired to have some private conference with him and then when they were alone delivered his message to him Vers 30. And Ahijah caught the new garment that was on him That is the new garment wherewith the Prophet who now represented Gods person the absolute disposer of the kingdome newly erected in the house of David had clad himself Vers 31. Behold I will rend the kingdome out of the hand of Solomon and will give ten tribes to thee That is all besides Judah and Benjamin some conceive that Simeon was the onely tribe which joyned with that of Judah as having their lot within the lot of Judah Josh 19.2 but this cannot be because those of the tribe of Simeon that joyned themselves with Asa are expressely said to be such as revolted from the kingdome of Israel 2 Chron. 15.9 Neither need it seem strange that the tribe of Simeon having their portion within that of Judah should notwithstanding belong to the kingdome of Israel for it seems that the Simeonites in Davids time went forth with Colonies and planted themselves in other places as is manifest 1 Chron. 4.31 39. However by foretelling Jeroboam what should happen the Lord took order that he should know that whatever should occasion that revolt of the ten tribes from the house of David yet it was by the providence of God who had now conferred the kingdome upon him See the note also vers 13. Vers 33. Because that they have forsaken me and have worshiped Ashtoreth c. This is the reason given for that he had said before vers 31. I will rend the kingdome out of the hand of Solomon c. But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry I answer first because Solomons giving way to his wives idolatry proved a snare to the people and occasioned their revolting from God and secondly even the people suffered as well as Rehoboam hereby this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel which brought in many miseries from forraigne nations upon both kingdomes Vers 36. And unto his sonne will I give one tribe that David my servant may have a light alway before me c. That is unto one of his posteritie sitting in the throne of David See the note 2 Sam. 21.17 Vers 39. And I will for this afflict the seed of David but not for ever For at length Christ arose out of the tribe of Judah to whom God gave the throne of his father David to reign over the whole house of David for ever Luk. 1.32 33. Vers 40. Solomon sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt c. Hereby it appears that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him and perhaps began to alienate the hearts of the people from the king and so to escape Solomons fury he fled to Shishak king of Egypt and sheltered himself there till Solomon was dead and yet was this Shishak Solomons brother in law if he were as generally it is thought he was the sonne of that Pharoah king of Egypt whose daughter Solomon had married Vers 41. All that he did and his wisedome are they not written in the book of the acts of Solomon The acts of Solomon were written by Nathan Ahijah and Iddo prophets that lived in Solomons time 2 Chron. 9.29 but this book here mentioned seems to have been some complete historie not now extant of the reigne of Solomon gathered out of the severall writings of these prophets and other records of those times wherein many particulars of his life were recorded not expressed in the sacred storie and amongst other things doubtlesse that of his repentance for though it be not here expressed yet that he did repent before his death may be evidently gathered from other places of Scripture as 2 Chron. 11.17 So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three yeares for three yeares they walked in the way of David and of his sonne Solomon where Solomon and David are joyntly commended and from that promise made concerning Solomon Psal 89.33 Neverthelesse I will not utterly take away my loving kindnesse from him nor suffer my faithfulnesse to fail but especially from the book of Ecclesiastes which questionlesse was written as the publick monument of his repentance and that which we reade 2. Pet. 1.20 21. where all the penmen of Scripture are said to have been holy men of God CHAP. XII Vers 1. ANd Rehoboam went to Shechem for all Israel were come to Shechem to make him king Though Solomon had seven hundred wives and three hundred concubines chap. 11.3 yet we reade but of three children that he had two daughters Taphath and Basmath that were married to two of his own Princes chap. 4.11.15 and this his sonne Rehoboam who was born to him of Naamah an Ammonitesse chap. 14.21 a
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
were his servants indeed this new name of Zedekiah which signifies the justice of God was very proper for this new king to put him in mind to be just in keeping the covenant he had made with the king of Babylon and that God would be just in punishing him if he proved perfidious but that Nebuchadnezzar intended any such thing by giving him this new name we cannot say Vers 18. And his mothers name was Hamutal the daughter of Jeremiah of Libnah So that he was the brother of Jehoahaz the first of Josiahs sonnes that was king of Judah and was afterwards by Pharaoh Necho carried into Egypt both by father and mother for this Hamutal was also the mother of Jehoahaz chapter 23.31 Vers 19. And he did that which was evil in the sight of the Lord c. In 2. Chron. 36.12 this is added in particular that he humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. Vers 20. Zedekiah rebelled against the king of Babylon c. About the beginning of Zedekiahs reigne the people began to insult over Jeremiah seeing Jehoiachin carried captive into Babylon that had yielded to Nebuchadnezzar upon his perswasion whereupon the Prophet under the type of good and bad figges foreshewed that it should be better with those in the captivity then those that were left behind Jerem. 24. After that in the fourth yeare Zedekiah went to Babylon to Nebuchadnezzar at which time the Prophet gave Sheraiah a prince that went with him a book wherein was written all the evil that should fall upon Babylon willing him to read it to the Jews and then to bind it to a stone and throw it into Euphrates in token of the perpetuall sinking of Babylon Jerem. 51.59 64. at his return as we see in the 27. and 28. chapters of Jeremiah all the bordering princes sent messengers to Zedekiah perswading him as it seems to revolt from Nebuchadnezzar but Jeremiah did earnestly disswade both him and them sending to each of those princes yokes in token of the Babylonian yoke whereunto the Lord would have them submit and assuring them that if they would not stoop to his yoke they should all perish by sword fire and pestilence at which time also Hananiah having broken Jeremiahs woodden yoke and vaunting that in like manner within two years Nebuchadnezzars yoke should be broken and Jeconiah with all the vessels and riches of the Temple should be brought again to Jerusalem Jeremiah foretold of an iron yoke and to assure the people that Hananiah had prophecyed falsely he foretold his death which that yeare accordingly in the second moneth seized upon him yet at length in the eighth yeare of his reigne Zedekiah practised more seriously with his neighbours and in confidence of great aids promised from Egypt he rebelled against Nebuchadnezzar though he had formerly taken an oath to be faithfull to him 2. Chron. 36.13 And he also rebelled against king Nebuchadnezzar CHAP. XXV Vers 2. ANd the city was besieged unto the eleventh yeare of king Zedekiah c. The city was surrounded on the tenth day of the tenth moneth in the ninth yeare of Zedekiahs reigne verse 1. and was taken by storm on the ninth day of the fourth moneth of the eleventh yeare the siege therefore continued a full yeare and an half when Nebuchadnezzar first came against the city Jeremiah had prophesied that the city should be taken and burnt and Zedekiah carried away captive though not slain as Jehoiakim was for which he was by the instigation of the princes clapped up in prison see Jer. 32 1 5.34.1 7. Jer. 17.38 c. Indeed a while the Chaldeans left the siege for Pharaoh Hophre a king of Egypt entring the borders of Judah with his army to succour Zedekiah Nebuchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army whilest they lay before Jerusalem where the Jews might also assail them from within the city they resolved rather to raise the siege for a time At this time the Jews begun to entertain great hopes again and as it is probably thought having in their former extremity set free their bondmen as the law required by the advice of Zedekiah when the Chaldeans were gone they repented them of their charity and reduced them again into their former slavery see Jerem. 34.8 9 c. but Zedekiah knowing that if the Egyptians prevailed not they should soon be surrounded again with the Chaldean army he sent to Jeremiah the prophet to pray for him and received this message from him by his servants that the Chaldeans should return again and take the city and burn it with fire and being cast for this by the enraged princes into the dungeon under a pretence at first of his attempting to fly unto the Chaldeans he often earnestly perswaded Zedekiah to yield himself to the Chaldeans and so to save both himself and the city See Jerem. 37. and Jerem. 38. but he not hearkening to him what the Prophet had said came exactly to passe for the Egyptians not daring to encounter with Nebuchadnezzar did soon return again into Egypt and abandon their enterprize and on the other side the Chaldeans did as speedily return to the siege of Jerusalem and never after that left it till they had taken it Vers 3. The famine prevailed in the city and there was no bread for the people of the land Insomuch that as Ezekiel had prophecyed who begun to prophesie in the fifth yeare of Zedekiahs reigne Ezekiel 1.2 parents did eat their own children and children their parents Ezekiel 5.10 Therefore the fathers shall eat the sonnes in the middest of thee and the sonnes shall eat the fathers c. Lament 4.10 The hands of the pitifull women have sodden their own children they were their meat in the destruction of the daughter of my people Vers 4. And the city was broken up c. And so the middle gate was immediately taken Jerem. 39.3 And all the princes of the king of Babylon came in and sate in the middle gate c. and then as it followes all the men of warre fled by night by the way of the gate between two walls which is by the kings garden for there was it seems a secret gate in some place near to the kings garden closed upon each side with a false wall provided on purpose for a means of escape in such a time of danger and through this therefore the souldiers with the king Jerem 39.4 fled now out of the city being helped in their flight either by the darknesse of the night or by the advantage of a cave or vault under ground into which the secret gate led them and through which they might steal away the besiegers not seeing them and thus it came to passe as Ezekiel had foretold Ezek. 12.12 And the prince that is among them shall bear upon his shoulder in the twilight and shall go forth they shall dig thorough the wall to carry out
companions And joyn them one to another into one stick and they shall become one in thy hand and say unto them Thus saith the Lord God Behold I will take the children of Israel from among the heathen whither they be gone and will gather them on every side and bring them into their own land And I will make them one nation in the land upon the mountains of Israel and one king shall be king to them all and they shall be no more two nations neither shall they be divided into two kingdomes any more at all Vers 7. Also Cyrus the king brought forth the vessels of the house of the Lord c. Though the most of them were cut and defaced and onely laid up in the treasury of the house of their gods of which Bel was the chief Esay 46.1 Bel boweth down Nebo stoopeth c. Jer. 51.44 I will punish Bel in Babylon c. and that as a monument of the taking of Jerusalem 2. Kings 24.13 And he carried out thence all the treasures of the house of the Lord and the treasure of the kings house c. or else that place in the kings must be meant of the vessels which Solomon made which being old and worn with age were cut in pieces there being others also made afterwards for the use of the Temple which were carried away whole and now restored at this time also the king sent letters with them to command his deputies in Syria to afford them all necessaries chap. 6.1 Vers 8. And numbred them unto Sheshbazzar the prince of Judah That is Zerubbabel for he that laid the foundation of the Temple is called Zerubbabel chap. 3.8 In the second moneth began Zerubbabel the sonne of Shealtiel c. to set forward the work of the house of the Lord and elsewhere Shebazzar chap. 5.16 Then came Shebazzar and laid the foundation of the house of God he was the chief prince of the tribe of Judah and of the bloud royall the sonne of Salathiel and grandchild of Jechoniah Matth. 1.12 and so was by Cyrus made ruler of those that now went up to Jerusalem chap. 5.14 Those did Cyrus the king take out of the Temple of Babylon and they were delivered unto one whose name was Sheshbazzar whom he made governour and thus the government was still in the tribe of Judah according to that prophecy of Jacob Gen. 49.10 The sceptre shall not depart from Judah c. Vers 9. Nine and twenty knives These knives were such doubtlesse as were used by the priests in killing the sacrifices and being it seems trimmed richly with gold and silver are therefore reckoned here amongst the plate that was carried out of the Temple by Nebuchadnezzar and now restored by Cyrus Vers 10. Silver basons of a second sort foure hundred and ten That is of another size or of another kind and fashion happely those of the first sort were for the service of the Temple these of the second sort for the courts and chambers And other vessels a thousand That is other vessels of the chief sort for this is not the number of all the other vessels great and small not before mentioned as is evident in the following verse Vers 11. All the vessels of gold and of silver were five thousand and foure hundred That is both of those before mentioned and those that are here particularly expressed CHAP. II. Vers 1. NOw these are the children of the province that went up out of the captivity c. In this chapter we have a catalogue of those that went out of Babylon with Zerubbabel when Cyrus by his proclamation gave them liberty to return Some conceive they are called the children of the province because they had dwelt in Babylon But I rather conceive that it is the land of Judea which is here called the province and so with respect thereto the Jews are here called the children of the province because Judea was now one of the provinces that were in subjection to the Babylonian Empire according to that Esther 1.1 Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces Now though it be most probable that some of the ten tribes that were carried into Assyria before Nebuchadnezzars reigne did now return with Zerubbabel chap. 1.5 yet because there were but few of them to speak of therefore they that returned are said to be those whom Nebuchadnezzar had carryed away and they are said to have returned every one unto his citie whereby is meant not the cities wherein they had formerly dwelt but the cities appointed them by their present governours for their dwelling for those of the ten tribes that did now return dwelt not in the cities of Samaria but in the cities of Judah Vers 22. Jeshua Nehemiah Seraiah c. These that are here expressed by name were doubtlesse the chiefest and most eminent of those that went now with Zerubbabel the most of them happely captains and governours of the people and then afterwards he addes in the sequel of the chapter the number of the men of the people of Israel that is how many there were of the people Now concerning those that are expressed by name we must note first that Jeshua was the high priest the sonne of Jozadak chap. 3.2 called elsewhere Joshua the sonne of Josedech as Haggai 1.1 the great assistant of Zerubbabel in the building of the Temple secondly that in Nehem. 7.7 where the catalogue of those that did at first go up with Zerubbabel is again set down some of these here mentioned are called by other names as Seraiah is there called Azariah Relaijah Raamiah Misper Mispereth and Rehum Nahum and withall there is one added there to wit Nahumani that is not mentioned here and thirdly that it is not probable that either Nehemiah here mentioned was that famous Nehemiah the pen-man of that book of Scripture which is called by his name or Mordecai that famous Mordecai that was Esthers uncle but two others of the same name for first had that Nehemiah gone up in the first yeare of Cyrus he must needs have been well stricken in years and yet we see he was cup-bearer to Artaxerxes Neh. 2.1 and the Persians used to have young men to attend them in such places and secondly from the first yeare of Cyrus to Darius the last who was beaten by Alexander the great there was at least two hundred years and upwards and till the time of that Darius the last did that famous Nehemiah live for in his book mention is made of Jaddua the priest Neh. 12.11 of whom we reade in Josephus that he met Alexander the great in his priestly robes and so stayed him from doing any hurt to the city and Temple and as for Mordecai Esthers uncle he brought up Esther in Shushan in Persia long after this in the dayes of Ahasuerus or Zerxes and therefore did not return with Zerubbabel in the first yeare of Cyrus as this Mordecai did
this register of the genealogie of them that returned out of Babylon we may see in the notes upon the second chapter of Ezra Vers 70. And some of the chief of the fathers gave unto the work Some conceive that this is still a continuation of the register that was found mentioned above vers 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple c. And whereas it may be objected that there is a great deal of difference betwixt that which is said to be given there Ezra 2.69 and that which here is said was given to this they answer that all that was given by the encouragement of Cyrus both by Jews and Persians is there set down here onely that which was given by the Jews But I rather conceive with other Expositours that the register that was found mentioned vers 5. ended with the former verse and that here now is added what was collected after the people were numbred by Nehemiah according to the president of the register that was found for as there was a collection of money and other things made when they were numbred according to their genealogies in Zerubbabels time at their first coming out of Babylon Ezra 2.68 so was it now also onely that was merely for the building of the Temple this was partly for the service of the Temple for why else were so many priests garments given mentioned in the following words but in part also for the rebuilding of the city See above vers 4. The Tirshatha gave to the treasure That is Nehemiah chap. 10.1 and 8.9 Now those that sealed were Nehemiah the Tirshatha c. See the note also Ezra 2.63 Vers 73. So the priests and the Levites and the porters c. See the note Ezra 2.70 CHAP. VIII Vers 1. ANd all the people gathered themselves together as one man c. To wit on the first day of the seventh moneth vers 2. which was the feast of trumpets Levit. 23.24 and not many dayes after the wall was finished which was on the twentie fifth day of the sixth moneth chap. 6.15 Some Expositours conceive that this is but onely a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea and which were before more breifly related by Ezra Ezra 3.1 c. and that first because as the second chapter of Ezra ends and the third begins so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin and secondly because it is not likely that Ezra being sent to instruct the people in the Law of God would suffer them so long to wit till Nehemiahs coming to be ignorant of the main duties of Gods worship and service as it seems now they were vers 14. And they found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth c. But these reasons are too weak to winne us to admit of such a confusion in the order of the history rather therefore I conceive that what is here related was done in Nehemiahs time after the wall was finished as is above related The place where they met together was as is here added the street that was before the water-gate a gate mentioned before chap. 3.26 and in the street hereof it seems the people were assembled because the court of the Temple could not contain such a multitude And they spake unto Ezra the scribe to bring the book of the Law of Moses c. See the note Ezra 7.1 and 6. Vers 4. And beside him stood Mattithiah c. To wit as witnesses ready to approve and maintain the truth of that which from the Law of God should be delivered to them and in their turn also to perform the work Vers 7. Also Joshua and Bani c. That is not onely Ezra did thus expound the Law unto the people but others also of the priests and Levites caused the people to understand the Law because they could not all conveniently heare Ezra they were divided into severall companies and in each of them there were pulpits or scaffolds erected as may be gathered chap 9.4 from whence they read and expounded the Law unto them there being severall teachers in each place that might successively discharge that work And the people stood in their place To wit some in one company and some in another according to their divisions So they read in the book in the Law of God distinctly and gave the sense and caused them to understand the reading It is a weak conceit of some popish Expositours that they did reade onely that in the Syriak tongue to the people which in the originall book was written in Hebrew and that because the people since their return out of Babylon did neither speak nor perfectly understand the Hebrew tongue but the Syriak onely for the words do plainly import that they expounded that which they read to them Vers 9. And Nehemiah which is the Tirshatha See Ezra 2.63 This day is holy unto the Lord your God mourn not nor weep That is this day the Lord hath appointed to be consecrated to him as a holy day of spirituall rejoyceing and feasting together Numb 10.10 In the day of your gladnesse and in your solemne dayes and in the beginnings of your moneths ye shall blow the trumpet c. and therefore be comforted and chear up your hearts with the assurance of Gods mercy and make not your selves unfit for the service of this day by your excessive and unseasonable mourning For all the people wept when they heard the words of the Law Because they they perceived by that they had heard from their teachers how many wayes they had broken the Law of their God and had by that means provoked the Lord to poure forth those judgements upon them which they saw he had long since threatned against those which did not obey his commandments Vers 10. Then he said unto them Go your way eat the fat and drink the sweet c. This is meant of their feasting together with their peace-offerings to which he addes and send portions unto them for whom nothing is prepared that is to the poore the fatherlesse and widows which was according to the Law Deut. 16.14 Thou shalt rejoyce in thy feast thou and thy sonne and thy daughter c. and the Levite the stranger the fatherlesse and the widow c. For the joy of the Lord is your strength That is your rejoycing in the Lord his love and favour and manifold mercies which he hath of late conferred upon you and doth still continue to you is that whereby you must be strengthened both in the outward and inward man Vers 13. And on the secend day were gathered together the chief c. even to understand the words of the Law That is to advise with him
concerning some particular passages which happely they had observed the day before in the expounding of the Law amongst which I conceive one main thing was concerning the keeping of the feast of Tabernacles whereof happely Ezra the day before had purposely spoken to instruct the people because that feast was now nigh at hand for so much seems to be implyed vers 14. And the found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth Vers 16. And in the street of the water-gate and in the street of the gate of Ephraim That is the gate whereat they went out that were to go to the tribe of Ephraim the meaning is that they built them booths all over the citie from the one end of the citie to the other or in all the streets that were near to the Temple Vers 17. For since the dayes of Joshua the sonne of Nun unto that day had not the children of Israel done so That is from Joshuas time till then they had not kept this feast in such a solemne manner with such celebration and devotion as it was kept now Joshuas time is mentioned not the time of Moses because happely till Joshua brought them into the land of Canaan they kept not this feast it was a memoriall of their dwelling in booths as they passed through the wildernesse out of Egypt See Levit. 23.42 43. and therefore till they were come into Canaan and had left dwelling in tabernacles and booths there needed no memoriall of it but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then a matter of a thousand years in the times of so many godly princes and priests is methinks altogether improbable besides it is manifest that in Zerubbabels time at the peoples first coming out of Babylon which was long before this they kept this feast Ezra 3.4 They kept also the feast of tabernacles c. and therefore the meaning of these words must needs be this onely that from the dayes of Joshua till then they had not kept this feast so that is with such devotion and solemnitie Wherein the difference was it is hard to say yet one particular seems to be that which is expressed in the following verse namely that all the seven dayes day after day the prople met together and had the Law read and expounded to them whereas formerly because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes whereon they might do no work Levit. 23.35 36. their manner it seems had been to assemble the people and reade the word onely on the first and last dayes which was now reformed and the word was reade all the seven dayes though the first and last were kept more solemnely as the great holy dayes of the feast as one of them is called John 7.37 The last and great day of the feast so much seems implyed vers 18. Also day by day from the first day unto the last day he read in the book of the Law of God and they kept the feast seven dayes c. and to this some adde also that they had never before built themselves booths upon the tops of their homes as now they had done as is expressely noted before vers 16. CHAP. IX Vers 1. NOw in the twenty and fourth day of this moneth the children of Israel were assembled with fasting c. To wit the next day but one after the solemnity of the feast of tabernacles was ended for the last and great day of the feast was the two and twentieth day of this moneth seeing they were so carefull according to the Law to keep the feast of trumpets on the first day of this moneth and the feast of tabernacles on the fifteenth day chap. 8.1 2. 14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law which was a publick fast day whereon they were to afflict their souls and was to be kept on the 10. day of this moneth Lev. 23.27 some five dayes before the feast of tabernacles began but yet having had the Law day by day all the feast of tabernacle-expounded to them chap. 8.18 and finding thereby how grievously they had sinned and how farre short they were still from that which God required them to be they resolved to keep a publick fast before the people now assembled at Jerusalem were departed thence onely affording them one day to prepare themselves for it wherein they would bewail their sinnes seek to God for mercy and make a solemne covenant with God having first separated themselves from their strange wives and their children whereof it seems they were particularly convinced by the reading of the Law as is implyed in the following words vers 2. Vers 2. And the seed of Israel separated themselves from all strangers That is from their strange wives and the children they had by them This is again repeated chap. 13.3 When they had heard the Law they separated from Israel all the mixt multitude yea some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra was done now Ezra being still living as is noted in the former chapter vers 2. but of this see the note Ezra 10 Vers 3. And they stood up in their place and read in the book of the law c. That is the whole congregations stood up in their severall places and then the priests and Levites read in the law of God one fourth part of the day and prayed and praised God another fourth part The day consisted among the Jews of twelve houres John 11.9 Are there not twelve houres in the day the first three houres were allotted to the morning sacrifice the three last to the evening sacrifice and the other two fourth parts were allotted to these duties of Gods worship and service Vers 4. Then stood up upon the stairs of the Levites Jeshua and Bani c. The people being divided it seems into eight severall congregations accordingly these eight Levites stood up each of them upon a scaffold or pulpit erected in their severall assemblies and prayed unto the Lord and stirred up the people to joyn with them in praising God as is expressed in the following verse for those there mentioned are the same that are here named though three of them are there called by other names for Bunni Bani and Chenani are there called Hashabniah and Hodijah and Pethahiah Vers 6. Thou hast made heaven the heaven of heavens c. See 1. Kings 8.27 And the host of heaven worshipeth thee Not the Angels onely but the sunne moon and starres c. are said to worship God because in their kind they honour him by being subject to his will and command Vers 20. Thou gavest also thy good spirit c. To wit
note above vers 3. Vers 15. She required nothing but what Hegai the kings chamberlain the keeper of the women appointed Herein appeared the modestie of Esther yea and hereby also she testified that she was drawn against her will and with a discontented mind unto the bed of this impure and uncircumcised king Others desired to please and therefore laboured by all means to make themselves delightfull but she desired it not and therefore though happely she resisted not so farre as she ought to have done yet she abhorred all endeavouring to please and so would onely be a patient in this businesse and accordingly through Gods grace and favour this she obtained that she was not made his concubine but his wife Vers 16. So Esther was taken unto king Ahasuerus into his house-royall in the tenth moneth which is the moneth Tebeth Which containeth part of December and part of January Vers 18. And he made a release to the provinces To wit of the tribute which at that time was to have been paid as princes at their great feasts such as was this at Esthers marriage use to conferre some speciall favours upon their people Vers 19. And when the virgins were gathered together the second time c. Some understand this of a second gathering of the virgins after that before mentioned either to attend at Esthers marriage or to provide concubines for the king But it may as well I conceive if not better be understood of that gathering of the virgins hitherto spoken of out of all the provinces for the choosing of a wife in the room of Vashti it seems when Vashti was chosen queen there was such a search made for many severall beautifull virgins of whom the king might choose her whom he liked best and because the same course was taken now again when Vashti was put away therefore it is said here When the virgins were gathered together the second time then Mordecai sate in the kings gate that is he was one of the kings porters or some other officer in the kings court who usually attended at the palace gate or else it may be meant onely of his own voluntary attendance about the kings gate that he might heare still how it fared with Esther as before for the same reason he had still attended before the court of the womens house vers 11. Vers 20. Esther had not yet shewed her kindred c. See the note vers 10. Vers 23. And it was written in the book of the Chronicles before the king That is the king seeing it done or in the book which the king had continually with him to reade in CHAP. III. Vers 1. AFter these things did king Ahasuerus promote Haman the sonne of Ammedatha the Agagite That is of the stock and family of Agag and because we reade of no other Agag in the Scriptures but the kings of the Amalekites who were called Agags as the kings of Egypt were called Pharaohs and the Roman Emperours Cesars of which see 1. Sam. 15.8 Numb 24.7 therefore it is probably conceived that this Haman was of the royall stock of those kings of Amalek yet happely born and brought up in Macedonia and therefore in the Apochryphall additions of Esther called a Macedonian chap. 16.8 Vers 2. But Mordecai bowed not nor did him reverence Two reasons are given by Interpreters why Mordecai refused to reverence Haman according to the kings commandment and to bow down unto him as the other servants of the king first because it was a divine worship which was enjoyned to be given him which Mordecai therefore could not afford him without manifest contempt of Gods Law and therefore Mordecai alledged that he was a Jew vers 4. he told them he was a Jew Manifest indeed it is by all that have written the ancient stories of the Persians that the Persian kings did exact divine worship from the people even to be worshipped as Gods and so much is expressely noted of Darius Dan. 6.7 Whosoever shall ask a petition of any God or man save of thee O king he shall be cast into the den of lions and hence they gather that this divine worship which they required the king out of his excessive love to Haman enjoyned to be given to him also and indeed the Apocryphall additions of Esther so farre as they deserve credit do plainly make this the cause of Mordecaies refusing to bow unto Haman chap. 13. vers 12 13 14. Thou knowest all things and thou knowest Lord that it was neither in contempt nor pride nor for any desire of glory that I did not bow down to proud Aman for I could have been content with good will for the salvation of Israel to have kissed the soles of his feet but I did this that I might not preferre the glory of man above the glory of God secondly because he would not seem to flatter and magnifie him whom he abhorred in his heart because he was a proud ambitious wicked unworthy wretch and happely a professed enemy of Gods people and withall one of that accursed nation against whom the Jews were by the law bound to oppose themselves in perpetuall enmitie Exod. 17 16. The Lord hath sworn that he will have warre with Amalek from generation to generation Deut 25.17.19 Remember what Amalek did to thee by the way when thou camest forth out of Egypt therefore it shall be when the Lord thy God hath given thee rest c. thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it and indeed this seems the clearest reason for though Mordecai might have yielded reverence to Haman in civil respects upon the kings decree without any offence against God yet what wonder that a good man should scruple more then needed or be transported by zeal to an unnecessary endangering of himself especially if we consider that Mordecai that was of the tribe of Benjamin might think how deare it cost Saul for shewing favour to Agag of whose stock or nation Haman was however doubtlesse Mordecai would have scrupled as much the yielding of divine adoration to the king himself as to his minion Haman nor is it credible that Mordecai Nehemiah and the rest that lived in the Persian court did never shew any reverence to the king of Persia no not so much as to stand up to them when they passed by which Mordecai refused to do to Haman See chap. 5.9 Vers 4. They told Haman to see whether Mordecai his matters would stand c. That is to see whether he would stand to that he had done and whether he could justifie and bear himself out in so doing and the reason of this is given in the next words for he had told them that he was a Jew to wit as rendring that for a reason why he might not or would not bow down unto Haman and that either because it was divine worship which was to be given to Haman which was directly contrary to the law God had