Nehemiah opposes the B. C. 445. t NEHEMIAH. A. M. 3559. 15 ¶ In those days saw I in Judah some treading wine-presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, " which they brought into Jerusalem on the sabbath day: and I testified against them in the day wherein they sold victuals. 16 There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah, and in Jerusalem. 17 Then I contended with the nobles of Judah, and said unto them, What evil thing is this that ye do, and profane the sabbath day? 18 Did not your fathers thus, and did not our God bring all this evil upon us, and upon ness of having done well, but of having glorified God, and done good of the best kind, spiritual good, to the souls of men. Verses 15, 16. I testified against them-I protested against the action, and admonished them to forbear it. Men of Tyre brought fish, and sold on the sabbath in Jerusalem-The holy city, where God's house was; and where the great judicatories of the nation were. So this is added as an aggravation of their sin, that it was done with manifest contempt of God and men. profanation of the sabbath. 19 And it came to pass, that, when the gates of Jerusalem began to be dark before the sabbath, I commanded that the gates should be shut, and charged that they should not be opened till after the sabbath: and some of my servants set I at the gates, that there should no burden be brought in on the sabbath day. 20 So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. 21 Then I testified against them, and said unto them, Why lodge ye 13 about the wall? if ye do so again, I will lay hands on you. From that time forth came they no more on the sabbath. 22 And I commanded the Levites, that z Leviticus xxiii. 32.—a Jer. xvii. 21.- 13 Hebrew, before the wall? after. And some of my servants set I at the gates— Out of a diffidence in those to whom the keeping of the gates had been committed. Verses 20, 21. The merchants, &c., lodged without Jerusalem-In the open field, (as appears by the next verse,) where, perhaps, they pitched their tents, and opened their packs, hoping to sell their wares on the sabbath day to the country people, though they could not get admittance into Jerusalem. Then I testified against them, and said, I will lay hands on you-I will punish you and seize your goods. For this was a temptation to covetous or needy Jews, that lived in or near the city, to steal opportunities of buying their commodities, which then they might do with more advantage. From that time forth came they no more on the sabbath-Such power have good magistrates; especially when they are resolute. And it is very observable, that these traffickers, being men of other nations, were not bound by the law of the sabbath enjoined to the Jews, and did not transgress Verse 17. Then I contended with the noblesTheir chief men and rulers; whom he charges with this sin, because, though others committed it, it was done by their countenance or connivance, probably by their example: and if these nobles had exercised their authority, the people durst not have done as they did. If magistrates, nobles, and people in the higher ranks of life, allow themselves in recreations, in idle visits and idle talk on the sabbath day, men of business will profane it by their worldly employ-in breaking it; yet he would not permit them to make ments, as the more justifiable practice of the two. Verses 18, 19. Did not your fathers thus?-He bids them reflect, and consider that this was one of the crimes of which their fathers were guilty; and for which God had suffered them to be carried captive out of their land, and their city to be destroyed. Did not God bring all this evil upon us?-Which you so well and sadly remember, that I need not tell you the particulars. When the gates began to be dark-Which was about sun-setting, by reason of the mountains which were round about and near Jerusalem: at which time they who sat at the gates could no longer see to do any thing. I commanded that the gates should be shut-In order that none who came to sell goods might enter in, and that no burden might be brought in on the sabbath day, or late in the evening before it, or early in the morning the Jews, who were under the obligation of it, to break it; and thereby trouble the commonwealth of Israel, by drawing the people into sin. It is also observable, that though buying and selling was not a servile work, yet he thought this to be comprehended in those words, Thou shalt do no manner of work. Verse 22. I commanded the Levites that they should cleanse themselves-Because the work they now were set upon, though common in its nature, yet was holy in the design of it, and had respect unto the sabbath: and, because the day in which they were to do this was the sabbath day, for the observation whereof they were obliged to purify themselves; that they should come and keep the gates -The gates of the city: not daring to trust the common porters, and thinking that the Levites, by virtue of their character, would be more reverenced, and He restrains the Jews from B. C. 445. CHAPTER XIII. A. M. 3559. they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the 14 greatness of thy Chapter xii. 30. Verses 14, 31. 14 Or, multitude. 15 Heb. had made to dwell with them.- d Ezra ix. 2. 16 Heb. they discerned not to speak.· -17 Heb. of people and people. meet with more deference and respect than his domestic servants, he therefore appointed them to this office of keeping the gates on the sabbath, that all traffic might be prevented, and the day not fail to be sanctified, as it ought to be. O my God, spare me according to the greatness of thy mercy-By this he intimates, that though he mentioned his good works as things wherewith God was well pleased, and which he had promised to reward, yet he neither did, nor durst, trust to their merit, or his own worthiness, but, when he had done all, he judged himself an unprofitable servant, and one that needed God's infinite mercy to pardon all his sins, and particularly those infirmities and corruptions which adhered to his good deeds. Verse 23. Also saw I Jews that had married wives of Ashdod-A city of the Philistines; of Ammon and of Moab-They had married strangers, though not long before they had most solemnly promised not to do so, chap. x. 30. So hard a thing it is perfectly to root out tares, which will be continually springing up again. Verse 24. And their children spake half in the speech of Ashdod, &c.-What the natural language|| of the Jews at this time was, whether Hebrew or Chaldee, is matter of some inquiry among the learned. Those who suppose it was Hebrew, produce the books of Nehemiah, Ezra, and Esther, besides the prophecies of Daniel, which, for the most part, were written in Hebrew, and which they suppose the authors of them would not have composed in that language, if at that time it had not been the vulgar language. But to this it is replied, that the Jewish authors might make use of the Hebrew language in what they wrote, not only because the things which they recorded concerned the Jewish nation only, among whom there were learned men enough to explain them; but, chiefly, because they were inclined to conceal what they wrote from the Chaldeans, who at that time were their lords and masters, and, considering all circumstances, might not, perhaps, have been so well pleased with them, had they understood the contents of their writings. Since it appears then, e marrying strange wives. B. C. 434. 25 And I contended with them, A. M. 3570. and 18 cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. 26 Did not Solomon king of Israel sin by these things? yet hamong many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin. say they, by several words recurring in the book of Maccabees, the New Testament, and Josephus, that the language which the Jews then spoke was Chaldee, that this language they learned in their captivity, and after their return never assumed their ancient Hebrew tongue so as to speak it vulgarly; it must hence follow, that what is here termed the language of the Jews, was at that time no other than the Chaldee, for the ancient Hebrew was only preserved among the learned. See Le Clerc and Dodd. Verse 25. And I contended with them, &c.— These words, it must be acknowledged as proceeding from Nehemiah's own mouth, sound somewhat harshly in our translation; but the meaning of them seems to be only as follows: I contended with them-That is, I expostulated the matter with them; I cursed them-That is, excommunicated them, and cast them out of the society of God's people; in the doing of which, I denounced God's judgments against them; I smote certain of them—That is, I ordered the officers to beat some of the most notorious offenders with rods or scourges, according to the law, Deut. xxv. 2; and I plucked off their hair-That is, I commanded them to be shaved, thereby to put them to shame, and to make them look like vile slaves; for as the hair was esteemed a great ornament among the eastern nations, so baldness was accounted a great disgrace. And Nehemiah had a sufficient provocation to inflict these several punishments upon them, because, in their marrying with heathen nations, they had acted contrary, not only to the express law of God, but to their own late solemn covenant and promise. See Poole and Dodd. Verse 26. Did not Soloinon sin by these things?— He quotes a precedent to show the pernicious consequences of their conduct, which were such as rendered it necessary that their sin should be animadverted upon by the government. The falls of great and good men are therefore recorded, that we may take warning by them to shun the temptations by which they were overcome. Solomon was famous for wisdom; yet, when he married strange Nehemiah reforms abuses A. M. 3570. B. C. 434. B. C. 434. 27 Shall we then hearken unto || they have defiled the priesthood, and A. M. 3570. you to do all this great evil, to • the covenant of the priesthood, and transgress against our God in marrying strange of the Levites. wives? 28 And one of the sons of Joiada, the son of Eliashib the high-priest, was son-in-law to Sanballat the Horonite: therefore I chased him from me. 30 Thus cleansed I them from all strangers, appointed the wards of the priests and the Levites, every one in his business; and 31 And for the wood-offering, at times appointed, and for the first-fruits. Remember me, 29 Remember them, O my God, 19 because O my God, for good. wives, his wisdom could not secure him from the snares of such connections: nay, it departed from him, and he acted very foolishly as well as wickedly. He was beloved of God, but his conduct, in that particular, threw him out of God's favour, and went near entirely to extinguish the grace of God in his soul. He was king over Israel, but that lost his house ten of the twelve tribes. You plead that you can marry strange wives, and yet retain the purity of Israelites; but Solomon himself could not; even him did outlandish women cause to sin-Therefore let him that assuredly standeth, take heed lest he fall, when he runs upon such a precipice. Verses 27, 28. Shall we then hearken unto you to do all this great evil?—That is, would you have me to connive at this wickedness, and so bring guilt upon myself, and ruin upon you? And one of the sons of Joiada, the son of Eliashib, &c.—It is supposed Eliashib died before Nehemiah returned from Persia, and that Joiada his son succeeded him as highpriest, one of whose sons had offended in this matter. Was son-in-law to Sanballat the Horonite-He is said by Josephus to have been that Manasseh who, by Sanballat's interest, procured liberty to build the Samaritan temple on mount Gerizim; to which those priests who had married strange wives, or been otherwise criminal, betook themselves: and, with or after them, others of the people in the same or like circumstances. Therefore I chased him from me-From my presence and court, from the city and temple, and from the congregation and church of Israel. • Malachi ii. 4, 11.- Chapter x. 30.4 Chapter xii. 1, &c. Chap. x. 34. Verses 14, 22. that they may come to themselves. Or, remember them to reckon with them for it, and punish them according to their deserts. If we consider the words in this light, the prayer is a prediction that God would remember it against them. Because they have defiled the priesthood-God required greater purity in the priests than in other Israelites, and in the high-priest especially, who might marry none but a virgin of his own people, Lev. xxi. 6-14; and the covenant of the priesthood, and of the Levites-There was a covenant with Phinehas (Num. xxv.) of an everlasting priesthood, which they had violated, because the covenant was mutual, binding them to observe the laws of the priesthood, as God engaged himself to preserve them in their office. What covenant was made with the Levites does not appear, but it is likely the meaning is, they dishonoured the whole tribe of Levi, who were set apart for divine ministries. Verse 30. Thus cleansed I them from all stran gers-That is, both priests and Levites were separated from their strange wives: and appointed the wards of the priests, &c.-To observe their courses of attendance at the house of God, and every one to perform there that business which was proper to him. Verse 31. Remember me, O my God, for goodThe best services done to the public, have sometimes been forgotten by those for whom they were done, Eccl. ix. 15; therefore Nehemiah refers himself to God to be recompensed by him, and then doubts not but he shall be well paid. This may well be the Verse 29. Remember them, O my God-Con- summary of our petitions: we need no more to make vince them of sin, and bring them to repentance; us happy but this, Remember me, O my God, for put them in mind of what they should be and do,|| good. 464 2 THE BOOK OF ESTHER. ARGUMENT. Ir is uncertain (says Dr. Dodd) who was the author of this book. Some ascribe it to Ezra, others to Mordecai, (see chap. ix. 20, 23,) and others to the joint labours of the great synagogue; who, from the time of Ezra to Simon the Just, superintended the edition and canon of Scripture. That the book is genuine, whoever was the author, appears from the institution and continued observation of the annual festival of Purim, (see chap. ix.,) since it is not to be conceived that a wise nation should at first appoint, and afterward continue the celebration of, this solemn time of feasting and rejoicing every year, merely because a certain man among them had once the good fortune to write an agreeable romance; much less can we conceive, from what motive a whole assembly of learned doctors should receive a writing of no better character into the canon of their Scriptures; or, to make it of more universal use, should honour it with a Greek translation. The book contains the narrative of a plot to cut off all the Jews; disappointed by a wonderful concurrence of providences: or, more particularly, it is the history of Esther, a Jewish captive, who, for her remarkable beauty, was espoused to Ahasuerus and raised to the throne of Persia, and, by her extraordinary interest with the king, rescued the Jewish nation from a general massacre, to which they were appointed by Haman, one of the king's favourites, in memory of which the feast of Purim was appointed. This sacred record, therefore, shows us the peculiar care of God over those Israelites who were still scattered abroad among the heathen; and, indeed, also manifests that the eye of a watchful providence is constantly superintending all nations, by which the aspirings of the greatest men are often curbed and broken, wicked designs blasted, piety and virtue protected, and God declared to be the Almighty Defender of good men, and of the true religion, in all ages and generations. It is remarkable that the name of God is not found in this book; but the finger of God is, directing so many minute events for the deliverance of his people; the particulars of which are calculated to give them very great encouragement in the most difficult and dangerous times. Here we are told how Esther came to be queen, and Mordecai to be great at court, chap. i., ii.; how Haman obtained an order for the destruction of the Jews, chap. iii.; the distress of the Jews thereupon, chap. iv.; the defeat of Haman's plot against Mordecai, chap. v.-vii.; the defeating of his plot against the Jews, chap. viii.; the care taken to perpetuate the memory of this, chap. ix., x. That this history fell out after the captivity of Babylon was ended, and after the time of Darius the Mede, is very evident: for Shushan was not the royal city of the Medes, but of the Persians. Nor had the Medes so large a dominion as from India to Ethiopia. But in what reign of the Persian kings these things were done is hard to determine. CHAPTER I. Ahasuerus feasts his great men, 1-9. Sends for his queen, who refuses to come, 10, 11. He divorces her, 12-22. erus which reigned from India A. M. 3493. even unto Ethiopia, over a hun A. M. 3483. NOW it came to pass in the days a a Ezra iv. 6; Dan. ix. 1. NOTES ON CHAPTER I. Verse 1. In the days of Ahasuerus-Many suppose this king to have been Darius Hystaspes, for his kingdom was thus vast, and he subdued India, as Herodotus reports: and one of his wives was called Atossa, differing little from Hadassah, which is с Chap. viii. 9.——— Dan. vi. 1. B. C. 521. Esther's other name, chap. ii. 7. But the most likely opinion, and that which is approved by Josephus, the Septuagint, and the apocryphal additions to the book of Esther, is, that this Ahasuerus of the Scripture was Artaxerxes Longimanus, as he is called by the heathen writers. One thing is certain, Ahasuerus makes a feast B. C. 521. A. M. 3483. dred and seven and twenty provin- || and small, seven days in the court of A. M. 3485. ces :) the garden of the king's palace; 2 That in those days, when the king Aha d B. C. 519. 6 Where were white, green, and 2 blue hang suerus sat on the throne of his kingdom, which||ings, fastened with cords of fine linen and was in Shushan the palace, B. C. 519. e 3 In the third year of his reign, he f made a feast unto all his princes and his servants; the power of Persia and Media, the nobles and princes of the provinces, being before him: 4 When he showed the riches of his glorious kingdom and the honour of his excellent majesty many days, even a hundred and fourscore days. 5 And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great 1 that he was one of the Persian kings, and a successor of Cyrus the Great, for there was no such large empire in those parts, under one king, before Cyrus's time. Verse 2. When Ahasuerus sat on the throne of his kingdom-Was settled in the quiet possession of it, enjoying peace and tranquillity throughout his large dominions; which was in Shushan the palace" Which, after the conquest of the Medes, was made by Cyrus, and the rest of the Persian kings, the royal seat, that they might not be too far from Babylon. It stood upon the river Ulai, and was a place of such renown, that Strabo calls it, "a city most worthy to be praised," informing us, that the whole country about it was amazingly || fruitful, producing a hundred and sometimes two hundred fold. Darius Hystaspes enlarged and beautified it with a most magnificent palace, which Aristotle calls "a wonderful royal palace, shining with gold, amber, and ivory."-Dodd. See Prideaux, and Calmet's Dict. on the word Shushan. purple to silver rings and pillars of marble: Verse 4. Many days, even a hundred and fourscore days-Making every day a magnificent feast either for all his princes, or for some of them, who might come to the feast successively, as the king ordered them to do. The Persian feasts are much celebrated in authors for their length and luxury. Verse 5. Made a feast unto all the people in Shushan-Not only to the inhabitants of Shushan, but to all that were then present in the city out of all parts of his dominions. In the court of the garden of the king's palace-In the entrance of the royal palace. The Persian gardens were exceedingly large and pleasant. Verse 6. Where were white, green, and blue hangings-Set up like tents. The beds were of gold and silver-On which they sat, or rather lay, at their meat. The beds themselves, it is probable, were of the softest wool; but the bedsteads were of gold and silver, that is, studded with gold and silver, or overlaid with plates of them, as the fashion then was. Upon a pavement of red, and blue, and white, and black marble-The Hebrew words babat and shesh, and dar, and sochereth, signify several sorts of marble, as Bochart hath proved beyond contradiction. Verse 3. Made a feast unto all his princes and his servants-By his servants are meant his subjects, who were called servants in the eastern countries. And it was the manner of the Roman emperors, sometimes to feast all the people of Rome, Verse 8. The drinking was according to the as well as the senate. The power of Persia and law-The Persians were at first, before they came Media-The mighty men, the chief officers of state, to have such a great dominion, sober and temperand commanders of all his forces; whom, by this ate; but afterward they fell into the manner and splendid entertainment, he endeavoured to oblige, luxury of the Medes and Lydians, and excited one and assure to himself. What the occasion of this another at their feasts to drinking. But upon this feast was, is variously conjectured. Some think it occasion the king ordered that there should be was begun on his birth-day; but the next words nothing of this sort, but every one should drink seem to inform us, that it was to show his magnifi- what he chose, without being challenged to go furcent greatness to all his subjects; for in those coun-ther, which was agreeable to some ancient law of tries they delighted much in making great feasts, as the Persians, that none should compel another to we read afterward that Alexander, when he was drink more than he pleased. How does this there, entertained four hundred captains, or great heathen prince shame many that are called Chriscommanders, who all sat in silver chairs, &c. tians, who think they do not make their friends |