Ezra 8 commentary

Ezra assembles the outcasts of Israel, and the dispersed of Judah. God raised up the spirits of a small remnant to accompany him. What a pity that good men should omit a good work, for want of being spoken to!

Ezra procured Levites to go with him; but what will that avail, unless he have God with him? Those who seek God, are safe under the shadow of his wings, even in their greatest dangers; but those who forsake him, are always exposed. When entering upon any new state of life, our care should be, to bring none of the guilt of the sins of our former condition into it. When we are in any peril, let us be at peace with God, and then nothing can do us any real hurt. All our concerns about ourselves, our families, and our estates, it is our wisdom and duty, by prayer to commit to God, and to leave the care of them with him. And, on some occasions, we should decline advantages which are within our reach, lest we should cause others to stumble, and so our God be dishonoured. Let us ask wisdom of God, that we may know how to use or to refuse lawful things. We shall be no losers by venturing, suffering, or giving up for the Lord's sake. Their prayers were answered, and the event declared it. Never have any that sought God in earnest, found that they sought him in vain. In times of difficulty and danger, to set a season apart for secret or for social prayer, is the best method for relief we can take.

Do we expect that God should, by his providence, keep that which belongs to us, let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his.

Enemies laid wait for the Jews, but God protected them. Even the common perils of journeys, call us to go out with prayer, and to return with praise and thanksgiving. But what shall we render when the Lord has led us safely through the pilgrimage of life, through the gloomy vale of death, out of the reach of all our enemies, into everlasting happiness! Among their sacrifices they had a sin-offering. The atonement sweetens and secures every mercy to us, which will not be truly comfortable, unless sin be taken away, and our peace made with God. Then had the church rest. The expressions here used, direct us to the deliverance of sinners from spiritual bondage, and their pilgrimage to the heavenly Jerusalem, under the care and protection of their God and Saviour.

CHAPTER 8

Ezr 8:1-14. Ezra's Companions from Babylon.

1. this is the genealogy of them that went up with me from Babylon--The number given here amounts to 1754. But this is the register of adult males only, and as there were women and children also (Ezr 8:21), the whole caravan may be considered as comprising between six thousand and seven thousand.

Ezr 8:15-20. He Sends to Iddo for Ministers for the Temple Service.

15. I gathered them together to the river that runneth to Ahava--This river has not been ascertained. It is probable that the Ahava was one of the streams or numerous canals of Mesopotamia communicating with the Euphrates [Cyclopædia of Biblical Literature]. But it was certainly in Babylonia on the banks of that stream; and perhaps the place appointed for general rendezvous was in the neighborhood of a town of the same name. The emigrants encamped there for three days, according to Oriental custom, while the preparations for the departure were being completed and Ezra was arranging the order of the caravan.

I ... found there none of the sons of Levi--that is, the ordinary Levites. Notwithstanding the privilege of exemption from all taxes granted to persons engaged in the temple service, none of the Levitical tribes were induced to join the settlement in Jerusalem; and it was even not without difficulty Ezra persuaded some of the priestly families to accompany him.

16-20. then sent I for Eliezer ... with commandment unto Iddo the chief--Ezra sent this deputation, either by virtue of authority which by his priestly character he had over the Levites, or of the royal commission with which he was invested. The deputation was despatched to Iddo, who was a prince or chief of the Nethinims--for the Persian government allowed the Hebrews during their exile to retain their ecclesiastical government by their own chiefs, as well as to enjoy the privilege of free worship. Iddo's influence procured and brought to the camp at Ahava thirty-eight Levites, and two hundred twenty Nethinims, the descendants of the Gibeonites, who performed the servile duties of the temple.

Ezr 8:21-36. A Fast Proclaimed.

21. Then I proclaimed a fast there--The dangers to travelling caravans from the Bedouin Arabs that prowl through the desert were in ancient times as great as they still are; and it seems that travellers usually sought the protection of a military escort. But Ezra had spoken so much to the king of the sufficiency of the divine care of His people that he would have blushed to apply for a guard of soldiers. Therefore he resolved that his followers should, by a solemn act of fasting and prayer, commit themselves to the Keeper of Israel. Their faith, considering the many and constant perils of a journey across the Bedouin regions, must have been great, and it was rewarded by the enjoyment of perfect safety during the whole way.

24-32. Then I separated twelve of the chief of the priests ... and weighed unto them the silver, &c.--The custody of the contributions and of the sacred vessels was, during the journey, committed to twelve of the chief priests, who, with the assistance of ten of their brethren, were to watch closely over them by the way, and deliver them into the house of the Lord in Jerusalem. The treasures in silver and gold, according to the value of the Babylonian talent, amounted to about £515,000 sterling.

33-36. Now on the fourth day was the silver ... weighed in the house of our God--The first three days after their arrival in Jerusalem were undoubtedly given to repose; on the next, the treasures were weighed and handed over to the custody of the officiating priests of the temple. The returned exiles offered burnt offerings, and Ezra delivered the royal commission to the satraps and inferior magistrates; while the Levitical portion of them lent all the assistance they could in performing the additional work which the arrival of so many new worshippers occasioned.

Gershom - One of the descendants of Phinehas, son of Eliazar.

Of the sons of Shechaniah - There were three of this name; the second is mentioned Ezr 8:6, and the third Ezr 10:2. They were all different persons, as may be seen from their fathers' houses.

The river that runneth to Ahava - Ahava was a river itself, which is supposed to be the same that is called Diava or Adiava, in the province of Adiabene; and perhaps the place whence the people of Ava came who were brought by the king of Assyria to Palestine, 2Kgs 17:24.

None of the sons of Levi - None that were simply Levites. He found priests, and they were sons of Levi; but no Levites that were not priests.

At the place Casiphia - The most judicious commentators are agreed that by Casiphia, the Caspian mountains, between Media and Hyrcania, are intended; where, probably, the Nethinim were employed in working silver mines: כסף keseph, from which the word comes, signifies silver.

I was ashamed to require - a band - He had represented God, the object of his worship, as supremely powerful, and as having the strongest affection for his true followers: he could not, therefore, consistently with his declarations, ask a band of soldiers from the king to protect them on the way, when they were going expressly to rebuild the temple of Jehovah, and restore his worship. He therefore found it necessary to seek the Lord by fasting and prayer, that they might have from Him those succours without which they might become a prey to their enemies; and then the religion which they professed would be considered by the heathen as false and vain. Thus we see that this good man had more anxiety for the glory of God than for his own personal safety.

Silver vessels a hundred talents - That is, The weight of all the silver vessels amounted to one hundred talents; not that there were one hundred vessels of silver, each a talent in weight.

Reckoning in round sums, 650 talents of silver at 450 the talent, amount to 292,500 sterling. Silver vessels, 100 talents, amount to 45,000; gold, 100 talents, at 7,000 per talent, amount to 700,000 independently of the 20 basons of gold, amounting to 1000 drachms. Now the golden drachm or daric was worth about 1. 2s., therefore these basons were worth 1100; the whole amounting to 1,038, 600 sterling. But these different weights and coins are variously computed; some making the silver talent only 353 11s. 10 1/2 d., and the talent of gold 5057 15s. 1 1/2 d., calculations which I have elsewhere introduced.

Two vessels of fine copper, precious as gold - What these were we cannot tell. The Syriac translates nechoso corinthio toba, to be vessels of the best Corinthian brass; so called from the brass found after the burning of Corinth by Lucius Mummius, which was brass, copper, gold, and silver, all melted together, as is generally supposed. But it was probably some factitious metal made there, that took the polish and assumed the brightness of gold, and because of its hardness was more durable. There is still a certain factitious metal of this kind, made among the Asiatics. I have seen this metal often made; it is as bright and fine as gold, takes a most exquisite polish, and will scarcely tarnish. I have kept this exposed to every variation of the air, even among old iron, brass, copper, etc., for twenty years together, without being scarcely at all oxidized. It requires much art in the making, but the constituent materials are of small value. Vessels of this metal, because of their lustre and durability for ornamental and domestic uses, are in many respects more valuable than gold itself. The only difficulty is to get at first the true color, which depends on the degree of heat, and the time employed in fusion; but there are, however, proper rules to ascertain them. This metal is widely different from the or molu of France and England, is less expensive, and much more valuable.

Twelve bullocks for all Israel - Though of tribes there were only Judah and Benjamin, yet they offered a bullock for every tribe, as if present. There can be little doubt that there were individuals there from all the twelve tribes, possibly some families of each; but no complete tribe but those mentioned above.

The king's lieutenants - אחשדרפני achashdarpeney: this is generally understood to mean lieutenant or deputy, and is probably of Persian origin, though here greatly corrupted. The Vulgate renders it regis satrapis, to the satraps of the king, which is the Persian satrab. A viceroy in Persian is soubah-dar; viceroys, soubahdaran. Darafreen signifies a person in whom one has confidence; and achi is an epithet of a vizir. These two words conjoined will make nearly that of the text. But I do not give any of these etymologies with confidence. Other words might be proposed as candidates, but where there is so little certainty, conjecture is useless. Were it necessary a dissertation might be written on the Persian words, and Persian forms of speech, in this and the two following books; but probably after my toil few of my readers would thank me for my pains.

Males - Though the males only be expressed yet doubtless they carried the women along with them, as they did the little ones.

Whose names are, &c. - It seems the rest came before; so that now all the sons of that family returned.

Of Levi - None who were simple Levites, and not the priests. And therefore the Levites mentioned, chap.7:7, by anticipation were not yet come to him.

By the good hand - If where ministers have been wanting, the vacancies are well supplied, let us ascribe it to the good hand of God, qualifying them for the service, inclining them to it, and opening a door for them.

A fast - For public mercies. Publick prayers must be made, that all who are to share in the comfort, may share in the requests for it. Afflict ourselves - For our sins; and so be qualified for the pardon of them. When we are entering on any new condition of life, our care should be to bring into it none of the guilt of the sins of our former condition. When we are in any imminent danger, let us make our peace with God, and then nothing can hurt us. Right way - A safe and prosperous journey; such a way and course as might be best for us.

Intreated - He gave us an assurance of his gracious answer to our request.

Sin offering - For it is the atonement that secures every mercy to us, which will not be truly comfortable, unless iniquity be taken away, and our peace made with God. They offer twelve bullocks, twelve he - goats, and ninety six rams, (eight times twelve) signifying the union of the two kingdoms. They did not any longer go two tribes one way, and ten tribes another; but all the twelve met by their representatives at the same altar.

3 Of the sons of Shechaniah; of the sons of Pharosh ; Zecharia: and with him were reckoned by genealogy of the males , an hundred and fifty.

i. e. One of the Sons of Pharoh: whereby h[illegible: 1+ letters] is differenced from the other Shechaniah, v. 5.

Though the Males only be expressed here, and in the succeeding verses yet it is more than probable they carried the Women along with them, as they did carry little ones, as it is expressed here, v. 21.

Marginal references: Ch. 2. 3.

5 Of the sons of Shechaniah; the son of Jahaziel , and with him three hundred males.

Either his onely son, or the most eminent of his sons, and therefore so called here.

15 And I gathered them together to the river that runneth to Ahava ; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi .

Or, [illegible: 1 word] river of [illegible: 1+ letters]ava, as it is called, v. 21, 31. By comparing of these places it seems that A[illegible: 1+ letters]ava was the name both of the River, and of the Town or place by which it ran. Either this was that River which other Writers call Adiava, which runs to Assyria, which thence is called A[illegible: 1+ letters]iabene: or some other River running into Euphrates.

To wit, who were simple Levites, and not Priests. And therefore the Levites mentioned, chap. 7. 7. by anticipation were not yet come to him.

Marginal references: [illegible: 1 word].

16 Then sent I for Eliezer , for Ariel, for Shemajah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zecharia, and for Meshullam, chief men: also for Jojarib, and for Elnathan, men of understanding .

To come to me, and go along with me to Ierusalem.

Who seem to have had more knowledge than pious zeal for God, and his House and solemn Worship, which was confined to Jerusalem.

17 And I sent them with commandment unto Iddo the chief , at the place Casiphia , and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God.

Which he might do, partly by virtue of that authority which he had over them by his Priesthood: and partly by that authority which he either had received, or could easily procure from the King to that purpose.

The Head of the rest, either by Ecclesiastical Order or Government, which the Persian Kings allowed to the Jews: or by some Grant or Commission from the King.

Not a place near the Caspian lake, as some guess from the likeness of the names; for that was at too great a distance for his present purpose, but some other place not far from Ahava: where he knew that there was a Colledg, or considerable company of Levites together.

Marginal references: [illegible: 1 span]

20 Also of the Nethinims, whom David and the princes had appointed for the service of the Levites , two hundred and twenty Nethinims: all of them were expressed by name.

The Gibeonites who were devoted to this service by Ioshua and the Princes of his time, Ios. 9. 21. and are said to be appointed by David and his Princes, because they were confirmed by them in their former Office, and more particularly applied to the several services of the Temple: though this be not distinctly related in 1 Chr. 24, & 25, & 26. because his business there was to give an account only of the new constitutions and alterations made by David in those matters.

Marginal references: [illegible: 1 span]

21 Then I proclaimed a fast there, at the river Ahava, that we might afflict our selves before our God, to seek of him a right way for us, and for our little ones, and for all our substance.

i. e. A safe and prosperous journey: or such a way and course as might be best for us.

23 So we fasted and besought our God for this, and he was entreated of us .

He gave us some assurance of his gracious Answer to our request.

24 Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah; and ten of their brethren with them ;

Or, and Sherebiah, &c. who were the Levites mentioned [illegible: 1+ letters]. 18. who were joyntly intrusted together with the Priests with the charge of carrying these things carefully and safely. The particle, and, is oft understood.

27 Also twenty basons of gold, of a thousand drams, and two vessels of fine copper, precious as gold .

Heb. desirable as gold, not that it was of equal price and worth with it, but for its incomparable excellency in its kind, and for its great rarity, for which cause there were only two vessels of that sort.

Marginal references: Heb. yellow, or [illegible: 1+ letters]hining brass.; Heb. desirable.

31 Then we departed from the river of Ahava, on the twelfth day of the first month, to go unto Jerusalem, and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way .

To wit, in the direct way. Whereby it may be conjectured, that God directed them to fetch a little compass, and to go a more uncouth and unsuspected way, as they had begged of God, v. 21.

35 Also the children of those that had been carried away, which were come out of the captivity , offered burnt-offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he-goats for a sin offering: all this was a burnt-offering unto the LORD.

To wit, these now commers, whom God had safely conducted hither.

Marginal references: Heb. They that came out of the capti[illegible: 1+ letters]ity, the sons of the transportation. so Gr.

36 And they delivered the kings commissions unto the kings lieutenants, and to the governours on this side the river; and they furthered the people, and the house of God .

In the adorning and furnishing of it with these vessels and other conveniences; and in promoting Gods Worship and service therein.

Marginal references: Or, exalted. Gr. glorified.

Ezr 8:1 A list of those heads of houses who returned with Ezra from Babylon to Jerusalem. Compare the parallel list, 1 Esdr. 8:28-40. - Ezr 8:1 The tithe: ”These are the heads of the houses, and (this is) their genealogy, who went up with me.” אבתיהם ראשׁי for בּית־אבתיהם ראשׁי, as frequently. והתיחשׂם, “and their genealogy,” is added, because in the list following the heads of the different houses are not merely enumerated according to their own names, but the names of the races to which they belonged are also stated.

Ezr 8:2

Priests and descendants of David. Of priests, Gershom of the sons of Phinehas, and Daniel of the sons of Ithamar. Gershom and Daniel are the names of heads of priestly houses, and “sons of Phinehas and sons of Ithamar” designations of races. Phinehas was the son of the high priest Eleazar, the son of Aaron, and Ithamar a younger son of Aaron, 1Ch 6:4 and 1Ch 6:3. This does not signify that only the two priests Gershom and Daniel went up with Ezra; for in Ezr 8:24 he chose twelve from among the chief of the priests, who went up with him, to have charge of the gifts (Bertheau). The meaning is, that Gershom and Daniel, two heads of priestly houses, went up, and that the house of Gershom belonged to the race of Phinehas, and that of Daniel to the race of Ithamar. A Daniel is named among the priests in Neh 10:7, but whether he is identical with the Daniel in question does not appear. Of the sons (descendants) of David (the king), Hattush, as head of a house. A Hattush, son of Hashabniah, occurs Neh 3:10, and a priest of this name Neh 10:5 and Neh 12:2. Hattush also holds the first place among the sons of Shemaiah enumerated 1Ch 3:22, who probably were among the descendants of David. It seems strange that the numbers neither of the priests nor of the sons of David who went up with Ezra should be given, since from v. 3 onwards, in the case of the houses of lay races, the numbers of those who returned to the home of their ancestors is regularly stated.

Ezr 8:3-12

Twelve lay houses are named both in the present text and in 1 Esdr. 8:30-40. In ten cases the names of the races, which are uniformly introduced with מבּני, are identical in both texts, viz., Parosh, Pahath-Moab, Adin, Elam, Shephatiah, Joab, Bebai, Azgad, Adonikam, and Bigvai. On the other hand, it appears surprising, 1 st, that in the first house mentioned, before the name זכריה, besides “of the sons of Parosh,” we have also שׁכניה מבּני (Ezr 8:3), while before all the other names we find only “of the sons of” one individual; 2 ndly, that in Ezr 8:5, after שׁכניה בּני, instead of a name of the head of a house, only Ben Jahaziel follows; 3 rdly, that in Ezr 8:10 also, after שׁלומית וּמבּני, we have merely Ben Josiphiah, the names themselves being apparently omitted in these two last cases. This conjecture is corroborated by a comparison with the lxx and 1 Esdr. 8, which shows, moreover, that it is not the personal name of the head of the house, but the name of the race, which has been lost. For מבני שׁכניה בן יחזיאל, Ezr 8:5, we find in the lxx ἀπὸ τῶν υἱῶν Ζαθόης Ζεχενίας υἱὸς Ἀζιήλ, and in 1 Esdr. 8:32, ἐκ τῶν υἱῶν Ζαθόης Σεχενίας Ἰεζήλου; and for ומבני שׁלומית בן יוספיה, Ezr 8:10, in the lxx καὶ ἀπὸ τῶν υἱῶν Βαανί Σελιμοὺθ υἱὸς Ἰωσεφία, and in 1 Esdr. 8:36, ἐκ τῶν υἱῶν Βανίας Σαλιμὼθ Ἰωσαφίου. In Ζαθόης and Βαανί (Βανίας) we recognise זתּוּא and בּני of Ezr 2:8 and Ezr 2:10. Hence the text of Ezr 8:5 needs emendation, and should run שׁכניה זתּוּא מבּני, and that of Ezr 8:10, שׁלומית בני וּמבּני. It is more difficult to decide concerning שׁכניה מבּני of Ezr 8:3, though undoubtedly we have here too a corruption of the text. For, first, there is no other instance in the whole list of the sons of two men being cited before the proper name of the house; and then, too, the absence of the ו copulative before מבּני פ is opposed to the notion that the house of Zechariah was formed by a union of the sons of Shecaniah and Parosh, since in this case the and could not be omitted. It is true that we have in the lxx ἀπὸ υἱῶν Σαχανία καὶ ἀπὸ υἱῶν Φόρος; but in this case the καὶ is certainly derived from the translator, who was thus seeking to make sense of the words. In 1 Esdr. 8 we read Δαττοὺς τοῦ Σεχευίου; and Δαττοὺς corresponding with חטּוּשׁ, the words בני שׁכניה (or בן) are taken into the preceding verse. This treatment of the words Bertheau considers correct, because Hattush in 1Ch 3:22 is reckoned among the descendants of Shecaniah. This conjecture is, however, a very doubtful one. For, first, in 1Ch 3:22 Hattush is said to be of the sons of Shemaiah, and Shemaiah of the sons of Shecaniah; then we should as little expect any further statement in the case of Hattush as in the cases of Daniel and Gershom; and further, if he had been thus more precisely designated by naming his father, we should undoubtedly read שׁכניה בּן, not שׁ מבּני, and thus the Masoretic text would at any rate be incorrect; and finally, 1 Esdras, where it differs from the lxx, is, generally speaking, no critical authority upon which to base safe conclusions. Under these circumstances, we must give up the hope of restoring the original text, and explaining the words מבני שׁבניה. התיחשׂ עמּו, “and with Zechariah, his genealogy of 150 males,” i.e., with him his race, consisting of 150 males, registered in the genealogy of the race. In the case of the names which follow, the number only is given after the briefer expression עמּו.

A review, then, of the twelve races, according to the restoration of the original text in Ezr 8:5 and Ezr 8:10, presents us with names already occurring in the list of the races who came from Babylon with Zerubbabel, Ezr 2:3-15, with the exception of the sons of Joab, Ezr 8:9, who are wanting in Ezra 2, where, on the other hand, several other races are enumerated. Bertheau seeks to identify the sons of Joab, Ezr 8:9, with the sons of Joab who in Ezr 2:6 are reckoned with the sons of Pahath-Moab, and to explain their special enumeration in the present list, by the conjecture that the one house subsequently separated into the two houses of Pahath-Moab and Joab, This is, indeed, possible; but it is quite a probable that only one portion or branch of the sons (descendants) of Joab was combined with the race of the sons of Pahath-Moab, and that the rest of the bne Joab formed a separate house, no family of which returned with Zerubbabel. The occurrence of the other races in both lists is to be explained by the circumstance that portions of them returned with Zerubbabel, and that the rest did not follow till Ezra’s departure.

Ezr 8:13

The addition אחרנים, last (comp. 2Sa 19:12), is thus explained by J. H. Mich.: respectu eorum qui primum cum Zorobabele sub Cyro in patriam redierunt c. ii. 13. Bertheau, however, considers this explanation untenable, because אחרנים stands in the present series only with the sons of Adonikam, while it is nevertheless certain, that many families belonging also to other races than this had returned with Zerubbabel, in comparison with whom all who returned with Ezra might be called last. This reason, however, is not conclusive; for in Ezr 8:13 the further statement also differs, both in form and matter, from those in the former verses. Here, instead of the name of the head of the house, we read the words “last, and these their names;” whereupon three names are given, and not till then וגו ועמּהם, “and with them sixty males.” Here, then, it is not the head of the house who is named, but in his place three heads of families, amounting together to sixty males. Now, as these three families did not form a house, these sixty sons of Adonikam who returned with Ezra are, with regard to the six hundred and sixty-six sons of Adonikam who returned with Zerubbabel, designated the last, or last arrived, and thus comprised with them as one house.

Ezr 8:14

Of the sons of Bigvai also two heads are named, Uthai and Zabbud, and with them seventy males. In 1 Esdr. 8:40, the names Uthai and Zabbud are corrupted into Οὐθὶ ὁ τοῦ Ἰσταλκούρου. The total number of individuals belonging to these twelve races, who returned with Ezra, amounts, according to the Hebrew text, to 1496 males and fifteen heads; according to 1 Esdras, to 1690 males, and the thirteen heads of the twelve races, without reckoning the priests and sons of David, whose numbers are not stated.Account of the journey. - Ezr 8:15 The assembling of the expedition. When the Israelites who were about to return to Jerusalem had assembled, and were ready for starting, Ezra perceived that there were no Levites among them. He then sent for certain chief men among them, and by means of the influence of Iddo, the chief at the place Casiphia, induced a number of Levites and Nethinim to determine on joining the expedition (Ezr 8:15). He then proclaimed a fast at the place of meeting, for the purpose of supplicating God to grant them a prosperous journey (Ezr 8:21).

Ezr 8:15-17

The travellers assembled at the river Ahava, where they encamped three days. In Ezr 8:15 the river is designated אל־אהוא הבּא, i.e., either which comes (flows) towards Ahava, or flows into Ahava; in Ezr 8:21 it is more briefly called אהוא נהר, and in Ezr 8:31 אהוא נהר, which may mean the river of Ahava, of the region or district called Ahava, or, after the analogy of פּרת נהר, merely the river of the name of Ahava. It is doubtful which of these meanings is correct, the name Ahava being still unexplained. Comp. the various conjectures in A. G. F. Schirmer, observationes exeg. crit. in libr. Esdrae, Vratisl. 1820, p. 28ff. The connection points to a place or district in the neighbourhood of Babylon; hence Bertheau is inclined to regard Ahava as a tributary or canal of the Euphrates, flowing through a place, perhaps only a field or open space, of the same name, in the immediate neighbourhood of Babylon; while Ewald supposes it may be the river somewhat to the west or south of Euphrates, called by the Greeks Pallacopas, whose situation would suit the context, and whose name might arise from אהוא פלג, the river Ahwa or Aba. The lxx gives the name Εὐί; in 1 Esdr. 8:40 and 61 we find Θερά, evidently a false reading. Josephus says quite generally, εἰς τὸ πέραν τοῦ Εύφράτου. - When Ezra, during the three days’ encampment at this place, directed his attention to the people and the priests (ב הבין, to give heed, Neh 13:7; Dan 9:23, and elsewhere), he found no Levites among those who had assembled. Ezr 8:16 He then sent several chief men to Iddo, the chief man in the place Casiphia, to beg him and his brethren to bring him servants for the house of God. The lxx translates ל אשׁלחה, “I sent to (or for) Eliezer,” etc., which would mean to fetch them: “that I might then send them to Iddo.” The Vulgate, on the other hand, and many expositors, understand ל as nota accus., like 2Ch 17:7, which is simpler. Of the nine men here designated as ראשׁים, the names of Eliezer, Shemaiah, Jarib, Nathan, Zechariah, and Meshullam occur again in Ezr 10:15, Ezr 10:18-31, though we cannot certainly infer the identify of those who bear them. The appellation ראשׁים does not determine whether they belonged to the priesthood or laity. The two remaining are called מבינים, teachers; comp. Neh 8:7, Neh 8:9; 1Ch 15:22; 1Ch 25:8, and elsewhere. Although this word is, in the passages cited, used of Levites, yet we cannot suppose those here named to have been teaching Levites, because, according to Ezr 8:16, there were as yet no Levites amongst the assemblage; hence, too, they could not be teachers properly so called, but only men of wisdom and understanding. The Chethiv ואוצאה must be read ואוצאה: I sent them to (על, according to later usage, for אל); the Keri is ואצוּה, I despatched, sent them. Both readings suit the sense. The place Casiphia is entirely unknown, but cannot have been far from the river Ahava. Caspia, the region of the Caspian Sea, is out of the question, being far too remote. “I put words in their mouth to speak to Iddo,” i.e., I told them exactly what they should say to Iddo; comp. 2Sa 14:3, 2Sa 14:19. The words אדּו אחיו הנּתוּנים give no intelligible meaning; for אהיו we must, with the Vulgate, 1 Esdras, and others, read ואחיו: to Iddo and his brethren, the Nethinim, at the place Casiphia. This would seem to say that Iddo was one of the Nethinim. Such an inference is not, however, a necessary one; for the expression may also, like “Zadok the (high) priest and his brethren, the (ordinary) priests,” 1Ch 16:39, be understood to mean that Iddo, the chief man of that place, was a Levite, and that the Nethinim were, as a lower order of temple servants, called brethren of Iddo the Levite. The circumstance that not only Nethinim, but also Levites, were induced by Iddo to join the expedition (Ezr 8:8), requires us thus to understand the words. אל לבית משׁרתים, servants for the house of God, are Levites and Nethinim, the upper and lower orders of the temple ministers. From Ezr 8:17 it appears that both Levites and Nethinim had settled in the place Casiphia, and that Iddo, as the chief man of the place, held an influential position among them. No further inferences, however, concerning their settlement and employment can be drawn from this circumstance.

Ezr 8:18-19

The delegates sent to Iddo succeeded, through the gracious assistance of God (אל בּיד, see Ezr 7:6), in inducing forty Levites, and two hundred and twenty Nethinim, by means of Iddo’s influence, to join their fellow-countrymen in their journey to Jerusalem. They brought to us ... לנוּ and עלינוּ refer to Ezra and his fellow-travellers. שׂכל אישׁ, a man of understanding, seems to be a proper name, being joined to Sherebiah, the name following, by a ו copulative. He was one of the descendants of Mahli, the son, i.e., grandson, of Levi the son of Israel, i.e., Jacob: comp. Exo 6:16, Exo 6:19; 1Ch 6:4. Sherebiah occurs again in Ezr 8:24, and Neh 8:7; Neh 9:4, etc., Ezr 10:13; 12:24. The Levite Hashabiah, Ezr 10:19, is also named again, Ezr 8:24, Neh 10:2, and Neh 12:24, while the name of the Levite Jeshaiah, on the contrary, is not again met with in the books of either Ezra or Nehemiah.

Ezr 8:20

With respect to the Nethinim, whom David and the princes (of Israel) had given for the service of the Levites (i.e., made servants of the temple, to perform the lowest offices for the Levites), comp. Jos 9:21 and Ezr 2:43. “They all were distinguished by name,” i.e., were men of note; comp. remarks on 1Ch 12:31.

Ezr 8:21-30

The last preparations for the journey. - Ezr 8:21 Then the company of fellow-travellers was thus completed, Ezra proclaimed a fast at the place of meeting at the river Ahava, “that we might humble ourselves before our God, to seek of Him a prosperous journey for ourselves, our families, and our goods,” Fasting, as a means of humbling themselves before God, for the purpose of obtaining an answer to their petitions, was an ancient custom with the Israelites: Jdg 20:26; 1Sa 7:6; Joe 1:14; 2Ch 20:3. ישׁרה דּרך, a straight way, a way made level by the removal of obstructions, i.e., a prosperous journey; comp. Psa 112:7. טף, a noun collective, properly the little children, more frequently denoted the entire family, a man’s wives and children; see remarks on Exo 12:37. רכוּשׁ, possessions in cattle and other goods.

Ezr 8:31-36

The start, the journey, and the arrival at Jerusalem. - Ezr 8:31 The start from the river Ahava (comp. Ezr 8:15) did not take place till the twelfth day of the first month; while according to Ezr 7:9, the journey from Babylon was appointed for the first day of the month, and according to Ezr 8:15, the bands of travellers who assembled at the river Ahava encamped there three days. These statements may be reconciled as follows: On the first day the company of travellers began to assemble, and during the three days’ encampment at the place of meeting Ezra became aware that no Levites were found among the travellers; upon which he took the measures mentioned, Ezr 8:16, etc., to induce certain Levites and Nethinim to accompany them. When these were afterwards present, Ezra ordained a fast, to supplicate the divine protection for the journey, and committed the sacred gifts to the care of the priests and Levites. Eight days elapsed while these preparations for departure were being made, so that the start from the river Ahava did not take place till the twelfth day. The journey was successfully accomplished, God’s gracious protection delivering them from the hands of enemies and marauders; comp. Ezr 8:22.

The Journey of Ezra and Others. (b. c. 457.)

1 These are now the chief of their fathers, and this is the genealogy of them that went up with me from Babylon, in the reign of Artaxerxes the king. 2 Of the sons of Phinehas; Gershom: of the sons of Ithamar; Daniel: of the sons of David; Hattush. 3 Of the sons of Shechaniah, of the sons of Pharosh; Zechariah: and with him were reckoned by genealogy of the males a hundred and fifty. 4 Of the sons of Pahath-moab; Elihoenai the son of Zerahiah, and with him two hundred males. 5 Of the sons of Shechaniah; the son of Jahaziel, and with him three hundred males. 6 Of the sons also of Adin; Ebed the son of Jonathan, and with him fifty males. 7 And of the sons of Elam; Jeshaiah the son of Athaliah, and with him seventy males. 8 And of the sons of Shephatiah; Zebadiah the son of Michael, and with him fourscore males. 9 Of the sons of Joab; Obadiah the son of Jehiel, and with him two hundred and eighteen males. 10 And of the sons of Shelomith; the son of Josiphiah, and with him a hundred and threescore males. 11 And of the sons of Bebai; Zechariah the son of Bebai, and with him twenty and eight males. 12 And of the sons of Azgad; Johanan the son of Hakkatan, and with him a hundred and ten males. 13 And of the last sons of Adonikam, whose names are these, Eliphelet, Jeiel, and Shemaiah, and with them threescore males. 14 Of the sons also of Bigvai; Uthai, and Zabbud, and with them seventy males. 15 And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days: and I viewed the people, and the priests, and found there none of the sons of Levi. 16 Then sent I for Eliezer, for Ariel, for Shemaiah, and for Elnathan, and for Jarib, and for Elnathan, and for Nathan, and for Zechariah, and for Meshullam, chief men; also for Joiarib, and for Elnathan, men of understanding. 17 And I sent them with commandment unto Iddo the chief at the place Casiphia, and I told them what they should say unto Iddo, and to his brethren the Nethinims, at the place Casiphia, that they should bring unto us ministers for the house of our God. 18 And by the good hand of our God upon us they brought us a man of understanding, of the sons of Mahli, the son of Levi, the son of Israel; and Sherebiah, with his sons and his brethren, eighteen; 19 And Hashabiah, and with him Jeshaiah of the sons of Merari, his brethren and their sons, twenty; 20 Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, two hundred and twenty Nethinims: all of them were expressed by name.

Ezra, having received his commission from the king, beats up for volunteers, as it were, sets up an ensign to assemble the outcasts of Israel and the dispersed of Judah, Isa. xi. 12. "Whoever of the sons of Sion, that swell with the daughters of Babylon, is disposed to go to Jerusalem, now that the temple there is finished and the temple-service set a-going, now is their time." Now one would think that under such a leader, with such encouragements, all the Jews should at length have shaken themselves from their dust, and loosed the bands of their neck, according to that call, Isa. lii. 1, 2, &c. I wonder how any of them could read that chapter and yet stay behind. But multitudes did. They loved their ease better than their religion, thought themselves well off where they were, and either believed not that Jerusalem would better their condition or durst not go thither through any difficulties. But here we are told,

I. That some offered themselves willingly to go with Ezra. The heads of the several families are here named, for their honour, and the numbers of the males that each brought in, amounting in all to 1496. Two priests are named (v. 2) and one of the sons of David; but, it should seem, they came without their families, probably intending to see how they liked Jerusalem and then either to send for their families or return to them as they saw cause. Several of their families, or clans, here named, we had before, ch. ii. Some went up from them at that time, more went up now, as God inclined their hearts; some were called into the vineyard at the third hour, others not till the eleventh, yet even those were not rejected. But here we read of the last sons of Adonikam (v. 13), which some understand to their dispraise, that they were the last that enlisted themselves under Ezra; I rather understand it to their honour, that now all the sons of that family returned and none staid behind.

II. That the Levites who went in this company were in a manner pressed into the service. Ezra appointed a general rendezvous of all his company at a certain place upon new-year's day, the first day of the first month. ch. vii. 9. Then and there he took a view of them, and mustered them, and (which was strange) found there none of the sons of Levi, v. 15. Some priests there were, but no others that were Levites. Where was the spirit of that sacred tribe? Ezra, a priest, like Moses proclaims, Who is on the Lord's side? They, unlike to Levi, shrink, and desire to abide among the sheep-folds to hear the bleatings of the flock. Synagogues we suppose they had in Babylon, in which they prayed, and preached, and kept sabbaths (and, when they could not have better, they had reason to be thankful for them); but now that the temple at Jerusalem was opened, to the service of which they were ordained, they ought to have preferred the gates of Zion before all those synagogues. It is upon record here, to their reproach; but tell it not in Gath. Ezra, when he observed that he had no Levites in his retinue, was much at a loss. He had money enough for the service of the temple, but wanted men. The king and princes had more than done their part, but the sons of Levi had not half done theirs. Eleven men, chief men, and men of understanding, he chooses out of his company, to be employed for the filling up of this lamentable vacancy; and here we are informed, 1. Of their being sent. Ezra sent them to a proper place, where there as a college of Levites, the place Casiphia, probably a street or square in Babylon allowed for that purpose—Silver Street one may call it, for ceseph signifies silver. He sent them to a proper person, to Iddo, the chief president of the college, not to urge him to come himself (we will suppose him to be old and unfit for such a remove), but to send some of the juniors, ministers for the house of our God, v. 17. The furnishing of God's house with good ministers is a good work, which will redound to the comfort and credit of all that have a hand in it. 2. Of their success. They did not return without their errand, but, though the warning was short, they brought about forty Levites to attend Ezra, Sherebiah, noted as a very intelligent man, and eighteen with him (v. 18). Hashabiah, and Jeshaiah, and twenty with them, v. 19. By this it appears that they were not averse to go, but were slothful and inattentive, and only wanted to be called upon and excited to go. What a pity it is that good men should omit a good work, merely for want of being spoken to! What a pity that they should need it, but, if they do, what a pity that they should be left without it! Of the Nethinim, the servitors of the sacred college, the species infima—the lowest order of the temple ministers, more appeared forward to go than of the Levites themselves. Of them 220, upon this hasty summons, enlisted themselves, and had the honour to be expressed by name in Ezra's muster-roll, v. 20. "Thus," says Ezra, "were we furnished with Levites, by the good hand of our God upon us." If, where ministers have been wanting, the vacancies are well supplied, let God have the glory, and his good hand be acknowledged as qualifying them for the service, inclining them to it, and then opening a door of opportunity for them.

Ezra's Fast. (b. c. 457.)

21 Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. 22 For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him. 23 So we fasted and besought our God for this: and he was intreated of us.

Ezra has procured Levites to go along with him; but what will that avail, unless he have God with him? That is therefore his chief care. In all our ways we must acknowledge God, and in those particularly wherein we are endeavouring to serve the interest of his kingdom among men. Ezra does so here. Observe,

I. The stedfast confidence he had in God and in his gracious protection. He told the king (v. 22) what principles he went upon, that those who seek God are safe under the shadow of his wings, even in their greatest dangers, but that those who forsake him are continually exposed, even when they are most secure. God's servants have his power engaged for them; his enemies have it engaged against them. This Ezra believed with his heart, and with his mouth made confession of it before the king; and therefore he was ashamed to ask of the king a convoy, lest thereby he should give occasion to the king, and those about him, to suspect either God's power to help his people or Ezra's confidence in that power. Those that trust in God, and triumph in him, will be ashamed of seeking to the creature for protection, especially of using any sorry shifts for their own safety, because thereby they contradict themselves and their own confidence. Not but that those who depend upon God must use proper means for their preservation, and they need not be ashamed to do so; but, when the honour of God is concerned, one would rather expose one's-self than do any thing to the prejudice of that, which ought to be dearer to us than our lives.

II. The solemn application he made to God in that confidence: He proclaimed a fast, v. 21. No doubt he had himself begged of God direction in this affair from the first time he had it in his thoughts; but for public mercies public prayers must be made, that all who are to share in the comfort of them may join in the request for them. Their fasting was, 1. To express their humiliation. This he declares to be the intent and meaning of it. "that we might afflict ourselves before our God for our sins, and so be qualified for the pardon of them." When we are entering upon any new condition of life our care should be to bring none of the guilt of the sins of our former condition into it. When we are in any imminent peril let us be sure to make our peace with God, and then we are safe: nothing can do us any real hurt. 2. To excite their supplications. Prayer was always joined with religious fasting. Their errand to the throne of grace was to seek of God the right way, that is, to commit themselves to the guidance of the divine Providence, to put themselves under the divine protection, and to beg of God to guide and keep them in their journey and bring them safely to their journey's end. They were strangers in the road, were to march through their enemies' countries, and had not a pillar of cloud and fire to lead them, as their fathers had; but they believed that the power and favour of God, and the ministration of his angels, would be to them instead of that, and hoped by prayer to obtain divine assistance. Note, All our concerns about ourselves, our families, and our estates, it is our wisdom and duty by prayer to commit to God, and leave the care of with him, Phil. iv. 6.

III. The good success of their doing so (v. 23): We besought our God by joint-prayer, and he was entreated of us. They had some comfortable assurance in their own minds that their prayers were answered, and the event declared it; for never any that sought God in earnest sought him in vain.

Ezra's Care of the Temple Treasure. (b. c. 457.)

24 Then I separated twelve of the chief of the priests, Sherebiah, Hashabiah, and ten of their brethren with them, 25 And weighed unto them the silver, and the gold, and the vessels, even the offering of the house of our God, which the king, and his counsellors, and his lords, and all Israel there present, had offered: 26 I even weighed unto their hand six hundred and fifty talents of silver, and silver vessels a hundred talents, and of gold a hundred talents; 27 Also twenty basons of gold, of a thousand drams; and two vessels of fine copper, precious as gold. 28 And I said unto them, Ye are holy unto the Lord ; the vessels are holy also; and the silver and the gold are a freewill offering unto the Lord God of your fathers. 29 Watch ye, and keep them, until ye weigh them before the chief of the priests and the Levites, and chief of the fathers of Israel, at Jerusalem, in the chambers of the house of the Lord . 30 So took the priests and the Levites the weight of the silver, and the gold, and the vessels, to bring them to Jerusalem unto the house of our God.

We have here an account of the particular care which Ezra took of the treasure he had with him, that belonged to God's sanctuary, Observe, 1. Having committed the keeping of it to God, he committed the keeping of it to proper men, whose business it was to watch it, though without God they would have waked in vain. Note, Our prayers must always be seconded with our endeavours; the care of Christ's gospel, his church, and ordinances, must not be so left with him but that it must also be committed to faithful men, 2 Tim. ii. 2. 2. Having prayed to God to preserve all the substance they had with them, he shows himself especially solicitous for that part of it which belonged to the house of God and was an offering to him. Do we expect that God should, by his providence, keep that which belongs to us? Let us, by his grace, keep that which belongs to him. Let God's honour and interest be our care; and then we may expect that our lives and comforts will be his. Observe, (1.) The persons to whom he delivered the offerings of the house of God. Twelve chief priests, and as many Levites, he appointed to this trust (v. 24, 30), who were bound by their office to take care of the things of God, and were in a particular manner to have the benefit of these sacred treasures. Ezra tells them why he put those things into their hands (v. 28): You are holy unto the Lord, the vessels are holy also; and who so fit to take care of holy things as holy persons? Those that have the dignity and honour of the priesthood must take along with them the trust and duty of it. The prophet is foretelling the return of God's people and ministers out of Babylon, when he gives the solemn charge (Isa. lii. 11), Be you clean that bear the vessels of the Lord. (2.) The great exactness with which he lodged this trust in their hands: He weighed to them the silver, the gold, and the vessels (v. 25), because he expected to have it from them again by weight. In all trust, but especially sacred ones, we ought to be punctual, and preserve a right understanding on both sides. In Zerubbabel's time the vessels were delivered by number, here by weight, that all might be forth-coming and it might easily appear if any were missing, to intimate that such as are entrusted with holy things (as all the stewards of the mysteries of God are) are concerned to remember, both in receiving their trust and in discharging it, that they must shortly give a very particular account of it, that they may be faithful to it and so give up their account with joy. (3.) The charge he gave them with these treasures (v. 29): "Watch you, and keep them, that they be not lost, nor embezzled, nor mingled with the other articles. Keep them together; keep them by themselves; keep them safely, till you weigh them in the temple, before the great men there," hereby intimating how much it was their concern to be careful and faithful and how much it would be their honour to be found so. Thus when Paul charges Timothy with the gospel treasure he bids him keep it until the appearing of Jesus Christ, and his appearing before him to give account of his trust, when his fidelity would be his crown.

Ezra's Arrival at Jerusalem. (b. c. 457.)

31 Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way. 32 And we came to Jerusalem, and abode there three days. 33 Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God by the hand of Meremoth the son of Uriah the priest; and with him was Eleazar the son of Phinehas; and with them was Jozabad the son of Jeshua, and Noadiah the son of Binnui, Levites; 34 By number and by weight of every one: and all the weight was written at that time. 35 Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel, twelve bullocks for all Israel, ninety and six rams, seventy and seven lambs, twelve he goats for a sin offering: all this was a burnt offering unto the Lord . 36 And they delivered the king's commissions unto the king's lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God.

We are now to attend Ezra to Jerusalem, a journey of about four months in all; but his multitude made his marches slow and his stages short. Now here we are told,

I. That his God was good, and he acknowledged his goodness: The hand of our God was upon us, to animate us for our undertaking. To him they owed it, 1. That they were preserved in their journey, and not all cut off; for there were enemies that laid wait for them by the way to do them a mischief, or at least, like Amalek, to smite the hindmost of them, but God protected them, v. 31. Even the common perils of journeys are such as oblige us to sanctify our going out with prayer and our returns in peace with praise and thanksgiving; much more ought God to be thus eyed in such a dangerous expedition as this was. 2. That they were brought in safety to their journey's end, v. 32. Let those that have stedfastly set their faces towards the new Jerusalem proceed and persevere to the end till they appear before God in Zion, and they shall find that he who has begun the good work will perform it.

II. That his treasurers were faithful. When they had come to Jerusalem they were impatient to be discharged of their trust, and therefore applied to the great men of the temple, who received it from them and gave them an acquittance in full, v. 33, 34. It is a great ease to one's mind to be discharged from a trust, and a great honour to one's name to be able to make it appear that it has been faithfully discharged.

III. That his companions were devout. As soon as they came to be near the altar they thought themselves obliged to offer sacrifice, whatever they had done in Babylon, v. 35. That will be dispensed with when we want opportunity which when the door is opened again will be expected from us. It is observable, 1. That among their sacrifices they had a sin-offering; for it is the atonement that sweetens and secures every mercy to us, which will not be truly comfortable unless iniquity be taken away and our peace made with God. 2. That the number of their offerings related to the number of the tribes, twelve bullocks, twelve he-goats, and ninety-six rams (that is, eight times twelve), intimating the union of the two kingdoms, according to what was foretold, Ezek. xxxvii. 22. They did not any longer go two tribes one way and ten another, but all the twelve met by their representatives at the same altar.

IV. That even the enemies of the Jews became their friends, bowed to Ezra's commission, and, instead of hindering the people of God, furthered them (v. 36), purely in complaisance to the king: when he appeared moderate they all coveted to appear so too. Then had the churches rest.

CHAP. VIII. Verſe 1. Theſe are now the chief of their fathers.

THe chieftaines of thoſe that went up with Ezra, beſide thoſe that went up at firſt with Zerubbabel.

Verſe 2. Of the ſonnes of Phineas] The ſonne of Eleazar, the ſonne of Aaron, that renowned Zelot, with whom, and his ſeed after him, God gave a Covenant of peace, even the Covenant of an everlaſting Prieſthood, Num. 25.12, 13.

Daniel] Not the Prophet Daniel, Gods darling, Dan. 9.23. but another of the ſame name, which might be ſome help to him.

Of the ſonnes of David] ſc. Of David the King. See 1 Chron. 3.22.

Verſe 3. Of the males an hundred and fifty] Great account was made of males under the Law, Blounts voyage. more then of the females: and ſo there is to this day among the Jewes, who hold women to be of a lower creation, made onely for the propagation and pleaſure of man, &c. This their conceit is their folly, yet their poſterity approve their ſayings. He did better who ſtiled woman the ſecond Edition of the Epitome of the whole world. Sure it is, that ſoules have no ſexes; and in Chriſt, there is no reſpect had more to the male then female, Gal. 3.28.

Verſe 4. Of the ſonnes of Pahath-Moab] Haply ſo called, becauſe ſome of his progenitours had dwelt in Moab. He was a Covenanter, Neh. 10.14.

Verſe 5. The ſonne of Jahaziel] The father is named, but not the ſonne: but why, who can tell? Et patet & lucet pagina ſacra.

Verſe 6. Of the ſonnes alſo of Ad[illegible: 1 letter]i] A Covenanter too, Neh. 10.16.

Verſe 7. Jeſbaiah] Of the ſame name, but not the ſame man that is mentioned, verſe 19.

Verſe 8. The ſonne of Michael] A name afterwards given to Jeſus Chriſt, Dan. 10.13. Rev. 12.7. ſignifying, Who is as God? Hence ſome conceive, that it is not ſo fit to call a childe Michael, Emmanuel, &c.

Verſe 9. Obadiah the ſonne of Jehiel] This Obadiah, (as alſo Zechariah, verſe 11. and Azgad; verſe 12.) ſealed the Covenant, Nehem. 10. not without oath, and execration. It is both lawful, and in ſome caſes needful, for good people, ſolemnely to binde themſelves to bounden duties. Hereby, ſaith a grave Divine, as true intention, earneſt deſire, prudent jealouſie and holy zeale are manifeſted, ſo is a dull ſpirit much quickened, and the weak, wayward, revolting fleſh bridled and curbed: yea, and bound to her good behaviour.

Verſe 10. The ſonne of Joſiphiah] See verſe 5.

Verſe 11. Zechariah the ſonne of Bebai] See verſe 9.

Verſe 12. And the ſonnes of Azgad] See verſe 9.

Verſe 13. And of the ſonnes of Adonikam] Some of his ſonnes went up before with Zerubbabel, ch. 2.13.Epoſteris poſterioribus Tremel Theſe not till now, together with Ezra. They might want either age or hearts to go at firſt with their brethren. Second thoughts are beſt many times: and Nunquam jerò, ſi ſeriò. That ſonne in the Goſpel, who being bidden go work to day in the Vineyard, anſwered and ſaid, I will not, but afterwards repented, and went, wanted not his commendation, Matth. 21.29. A learned man deſcanteth thus upon this Text: The lot of Adonikam was below his brethren, becauſe he was the laſt that ſet foot forward toward their returne.

Verſe 14. And with them ſeventy males] The whole company conſiſted of one thouſand four hundred, ninety and ſix males: a good addition to thoſe that went up before with Zerubbabel; yet nothing ſo many as might have beene, but that they wanted hearts.

Rari quippe boni; numero vix ſunt totidem, quot Thebarum portae, vel divitis oſtia Nili.Juvenal. Sat. 13.

Verſe 15. And I gathered them together to the River] There was their firſt Rendevous, at the meeting of two Rivers; whereof that Countrey was full, Pſal. 137.1 and therefore fertile as the Garden of the Lord, whereof it was a part, as moſt Geographers are of opinion.

And there abode we in tents] Glad we had our faces ſet toward Zion (going weeping, &c. Jer. 50.4, 5) and our backs upon Babylon; of which we might well ſay, as the Philoſopher afterwards did of Athens, that it was a pleaſant place to travel thorough, but not ſafe to dwell in.

And found there none of the ſons of Levi] None but what he afterwards ſent for; no voluntiers: this was lamentable, that Levites ſhould be ſo backward to ſo good a buſineſſe. Here was nomen inane, crimen immane.

Verſe 16. Men of underſtanding] Of ſpecial note for their wiſedome and eloquence: ſuch as could preſent to the people good matter well habited, and could well expreſſe their expoſitions of the Law; being themſelves wiſe, and willing to wiſe others, as the Hebrew word ſignifieth, Dan. 12.3. Men of underſtanding and ready to inſtruct many, Dan. 11.33. Such a man as this, is worth his weight in gold.

Verſe 17. At the place Caſiphia] Where it may ſeem that there was a Colledge of Levites, and Iddo was their Preſident.

And to his brethren the Nethinims] Who were now become men of Mark, brethren to Iddo, and much ſought for by Ezra: ſee Chap. 2.43. for the ſervice they did about Gods houſe.

Verſe 18.Pauſanias. And by the good hand of God upon us] God was in all this good mans thoughts: he ſet upon every paſſage, (as the Ancients did upon every ſpecial piece of work they did) [non-Latin text not transcribed]. This was the onely way to make his journey comfortable thus to converſe with God all along, & Paradiſum mente deambulare, as Hierome counſelled the young Hermite; aſſuring him that ſo long as he had Paradiſe in his mind, and God in his apprehenſions, tamdin in eremo non eſſet, ſo long he ſhould not be in a deſert.

They brought us a man of underſtanding] The Hebrew word Shacal ſignifieth three things, 1. To underſtand. 2. To inſtruct. 3. To proſper. Thoſe that underſtand themſelves, and teach others, ſhall do much good to themſelves and others. See the Note on verſ. 16. This egregiè cordatus homo was Sherebiah, as it followeth here, and Sherebiah or, even Sherebiah, confer Neh. 8.7. and 9.4, 5.

Verſe 19. And Haſhabiah] A man ready to every good work, Neh. 3.17. and 10.11. and that's no ſmall commendation.

Verſe 20. Whom David and the Princes had appointed i.e. continued, confirmed, and ordered them: for they were firſt appointed and deſigned to that ſervice by Joſhuah; and thence called Nethinims.

All theſe were expreſſed by Name] Verbis non ſolùm difertis, ſed & exſertis.

Verſe 21. Then I proclaimed a faſt there] A day of reſtraint from food, fine cloathes, and other delights of life. There is a three-fold-faſt, ſaith One; from meat, from mirth, and from ſin: this laſt crownes all. Unleſſe God ſees turning, he ſees no work in a faſt, ſaith another, deſcanting upon that Text, Jon. 3.10. God ſaw their works, that they turned. Of a Faſt ſee the Notes on Joel 2.12.

That we might afflict our ſelves before our God] Not outwardly onely (that's but the ſhell Iſ. 58.3.) but inwardly, alſo, for that's the kernel of this exerciſe, Jer. 16.29. which elſe is but bodily, and profiteth little; ſomething, it may, as it did Ahab: But if rightly performed though it weakeneth the body, yet it ſtrengtheneth the ſpirit, making it vigorous and victorious.

To ſeek of him a right way for us] To edge our prayers and give wings to them: for faſting inflameth prayer, and prayer ſanctifieth faſting: hence they go coupled for the moſt part, Luk 2.37. Matth. 17.21. 1 Cor. 7.5. And ſurely, if with faſting and prayer we can ſeek of God direction and protection as here, we ſhall ſpeed of both.

And for our little ones] Theſe ſhould be a main part of our care, to lay up prayers for them, to commend them to Gods ſafe-keeping, foraſmuch as puerilitas eſt periculorum pelagus, Little ones are liable to a thouſand deaths and dangers.

And for all our ſubſtance] Our ſtock and our ſtore, all the goods that we have got and gathered together. Our Engliſh word Riches anſwereth to the Hebrew Recuſh.

Verſ. 22. For I was aſhamed] Heb: I bluſht and was abaſht, I knew not how to put on the face to do it, neither could I bring my mind to crave a convoy, though it might have been of great uſe to us: leſt the name of God ſhould thereby be diſhonoured, and his excellencies queſtioned. It is the ingenuity of Saints to ſtudy Gods ends more then their own, and to be far more troubled when any thing croſſeth him, then when themſelves are croſſed or diſappointed. Propter te Domine, propter te, is the good mans Motto. Choice and excellent ſpirits are all for God, whatever becometh of themſelves.

Verſ. 22. Becauſe we had ſpoken to the King, ſaying] They had ſpoken good of Gods Name, and amply ſet forth his power, providence, goodneſſe, and other Attributes, being no whit aſhamed ſo to do before Kings, as Pſal. 119.46. ſo did Chryſoſtome, Baſil, Latimer, Lambert, John Colet, Dean of Pauls, and Founder of the Free-ſchool there. He, for the bold and faithful diſcharge of his duty, in a Sermon before Hen. the eighth at the ſiege of Tournay was called to his trial by the Kings Counſellours: but the iſſue proved happy: for he gave ſo great content to the King,M. Clark in his Life. that he taking a cup of Wine ſaid, Deane, I drink to you: let every one take whom he will for his Confeſſour, you ſhall be my Doctour. Holy Ezra found no leſſe favour with this might Monarch, whom he had well informed in the manifold excellencies of God, as appeareth by this and ſundry other preceding paſſages.

The hand of our God is upon all them, &c.] To hide them in the hollow of it till the indignation be overpaſt; to hold them by their right hand, and ſo to guide them by his Counſel, that he may afterwards take them to his glory, Pſal. 73.23, 24.

But his power and his wrath] Id eſt, His powerful wrath, his anger armed with power; for vanae ſine viribus irae; Pſal. 90.11. Jam. 4 10. But who knoweth the power of thine anger, ſaith Moſes? even according to thy fear ſo is thy wrath. Let him fear thee never ſo much, he is ſure to feel thee more, if once he fall into thy fingers; into that mighty hand of thine (as St. James ſtileth it) before which ten thouſand Kings cannot ſtand. Let God-forſakers therefore do as thoſe Elders of Iſrael did, 2 Kings 10.3, 4, 5.

Is againſt all them that forſake him] Such are all they, 1. That forſake not their ſins, Job 20.17. Iſa. 55.7. 2. That know not God, Iſa. 1.3, 4. Eph. 4.18. 3. That truſt to idols, or creature-comforts, arm of fleſh. 1 Kings 9.9. Joſh. 24.20. Jer. 2.13. 4. Church-forſakers, and Apoſtates, Heb. 10.25, 38. God hath againſt all theſe, and will conſume them after that he hath done them good, Joſh. 24.20. Pſal. 73.27. 1 Chron. 28.9. Jon. 2.8. Jer. 17.13. Deut. 31.16. 2 Chron. 12.5. and 15.2. and 24.20.

Verſe 23. So we faſted] They put their holy reſolution into execution: purpoſe without practiſe is like Rachel, beautiful, but barren.

And beſought our God for this] And they had it,2 Sam. 1.22. Verſe 31. For faſting and prayer are like Jonathans bow and Sauls ſword, that never turned back, or returned empty. God is a liberal Rewarder of all ſuch as in this ſort diligently ſeek him, Heb. 11.6. 2 Chron. 15.2. He will turn their faſting into feaſting, their prayers into praiſes, Ezek 36.37. Zech. 8.19. They ſhall have out their prayers either in mony, or monies-worth: either in the very thing they deſired, or at leaſt ſtrength to ſtay themſelves upon God, with good aſſurance that his grace ſhall be ſufficient for them, and that he will be their ſhield, and their exceeding great reward.

Verſe 24. Then I ſeparated twelve] I ſingled them and ſet them apart for this great truſt, vide cui fidas.

Sherebiah, Hoſhabiah] Heb. With Sherebiah, Hoſhabiah, (men of known integrity, Verſ. 18.19.) and ten of their brethren with them] four and twenty in all, a complete company of faithful Truſtees.

Verſe 25. And weighed unto them] Heb. I ſcaled it out unto them: Cyrus taled it out to Zerubbabel. Chap. 1.8, 9, &c.

And his Lords] Called Mighty Princes, Chap. 7.28. ſee Iſa. 10.8.

And all Iſrael there preſent] Heb. There found at that time, or that had found in their purſes, found in their hearts.

Verſe 26. Six hundred and fifty talents of ſilver] That is, 243750 pounds ſterling.

An hundred talents] That is 37500 pounds ſterling.

Verſe 27. Of a thouſand drammes] 312 pounds and 10 ſhillings. The Hebrew (or rather Chaldee) word here rendred a Dramme ſeemes to be taken from the Greek word [non-Latin text not transcribed].

And two veſſels of fine Copper] Ex orichalco praeſtante, Of ſome choyce mixt mettle, Auro contrâ non caro.

Verſe 28. Ye are holy to the Lord] Heb. Ye are holineſſe unto the Lord: and muſt ſanctifie the holy God in righteouſneſs, Eſa. 5.16.

The veſſels are holy alſo] Id eſt, ſet apart to ſacred uſes; and therefore to be kept carefully, uſed reſpectively. The Turks ſpare and keep better then ordinary,Grand Sign. Serag. thoſe very Aſſes of theirs that have been uſed for carriage to Mecha, where their Mahomet lyeth buried: Neither will they put paper to any baſe uſe, becauſe that both the Name of God, and the Mahometan Law are written upon the like.

Verſe 29. Watch ye] with utmoſt care, and ſolicitude, as the word ſignifieth. How much more ſhould we watch and trebble watch, (as Luk. 12.37, 38, 43.) to keep our veſſels (bodies) in ſanctification and honour, Not in the luſt of concupiſcence, &c? eſpecially ſince,Aug. Adverſus majora vigilantibus quaedam in cautis minutiora ſurrepant, and Satan worketh ſtrongeſt on the fancy, when the ſoul is ſleepy, or a little drowſy. Watch ye therefore and keep: This leſſon had need to be often rung in our ears.

Verſe 30. So took the Prieſts and the Levites] The great charge committed to them, and laid upon them, did not weaken, but waken their heroik ſpirits.

Tu non crede malis, ſed contrà audentior ito.

Verſe 31. And of ſuch as lay in wait by the way] Enemies they had not a few (when was it otherwiſe?) but ſome, that purpoſely way-laid them;M Clarks Lives. but were defeated by a gracious providence. So were the Manichees who lay in wait for Auſtin: and thoſe that purſued Jewel about the beginning of Q. Maries Raign, as he was going from Oxford to London. Both theſe had been caught, and made a prey to their Enemies, but that they loſt their way; What ſaith the Prophet? As Birds flying, ſo will the Lord of hoſts defend Jeruſalem (like as when the young are in danger of the kite, the Bird flies to ſave them) defending alſo, he will deliver it and paſſing over, he will preſerve it.

Verſe 32. And abode there three dayes] For neceſſary refreſhment, after ſo long a journey. The body is the ſouls ſervant, and muſt therefore be kindly and fairely dealt with,Corpus ſive corpor, quaſi cordis por, id eſt, paer, ſive famulus. ut ſit par negotio, that it may be neither above not below its buſineſſe; but even with it, meet for it.

Verſe 33. Now on the fourth day] Viz. of their fifth moneth. After a ſhort repoſe they ſet cloſe to work. To recreations God allowes men to ſtoop for their bodyes ſake, as the Eagle to the prey: or as Gideons Souldiers to ſoop their handfull, not to ſwill their belly full.

Verſe 34. By number and by weight, &c.] In reference to this Text, Let thy confeſſion be full, ſaith a reverend man: bring out thy ſins as thoſe in Ezra did the veſſels of the Temple, by number and by weight, 1. By Number, Lev. 16.21. Aaron was to confeſſe over the ſcape goat all the iniquities of the children of Iſrael. 2. By weight he was to confeſſe all their trangreſſions in all their ſins: that is, laying open how many tranſgreſſions were wrapped up in their ſeveral ſins, and their circumſtances.

Verſe 35. Alſo the children of thoſe that had been] In token of preſenting their bodies a living ſacrifice, holy and acceptable to God their Deliverer, Rom. 12.1. Let us that are freed from ſins ſlavery, become the ſervants of righteouſneſſe, Rom. 6.18. and being delivered from the hands of our Enemies, ſerve God without fear in holineſſe and righteouſneſſe all the dayes of our lives, Luk. 1.74.75.

Verſe 36. And they furthered the people] Heb. They gave them a lift, lent them an helping hand: not out of love to the work, but for fear of the King, and in purſuance of his commands and commiſſions. Thus the Devil and his impes ſometimes do Gods will, though with an ill will, Pſal. 119.91. They continue this day according to thine Ordinances: for all are thy ſervants. How much better were it to work from a right principle, not by conſtraint, but willingly; not for fear of wrath, but of a ready mind,1 Pet. 51 to love to be Gods ſervants taking hold of his Covenant, Iſai. 56.6. and ſaying to him, as the people did to Joſhua, Chap. 1.16. or as the Rulers and Elders to Jehu, 2 Kings 10.5. We are thy ſervants, and will do all that thou ſhalt bid us?