Nehemiah 10 commentary

Conversion is separating from the course and custom of this world, devoting ourselves to the conduct directed by the word of God. When we bind ourselves to do the commandments of God, it is to do all his commandments, and to look to him as the Lord, and our Lord.

Having covenanted against the sins of which they had been guilty, they obliged themselves to observe the duties they had neglected. We must not only cease to do evil, but learn to do well. Let not any people expect the blessing of God, unless they keep up public worship. It is likely to go well with our houses, when care is taken that the work of God's house goes on well. When every one helps, and every one gives, though but little, toward a good work, the whole will come to be a large sum. We must do what we can in works of piety and charity; and whatever state we are placed in, cheerfully perform our duty to God, which will be the surest way to ease and liberty. As the ordinances of God are the appointed means of support to our souls, the believer will not grudge the expense; yet most people leave their souls to starve.

CHAPTER 10

Ne 10:1-27. The Names of Those Who Sealed the Covenant.

1. Nehemiah, the Tirshatha--His name was placed first in the roll on account of his high official rank, as deputy of the Persian monarch. All classes were included in the subscription; but the people were represented by their elders (Ne 10:14), as it would have been impossible for every one in the country to have been admitted to the sealing.

Ne 10:28. The Rest of the People Bound Themselves to Observe It.

Those who were not present at the sealing ratified the covenant by giving their assent, either in words or by lifting up their hands, and bound themselves, by a solemn oath, to walk in God's law, imprecating a curse upon themselves in the event of their violating it.

Ne 10:29-39. Points of the Covenant.

29-37. to observe and do all the commandments, &c.--This national covenant, besides containing a solemn pledge of obedience to the divine law generally, specified their engagement to some particular duties, which the character and exigency of the times stamped with great urgency and importance, and which may be summed up under the following heads: that they abstain from contracting matrimonial alliances with the heathen; that they would rigidly observe the sabbath; that they would let the land enjoy rest and remit debts every seventh year; that they would contribute to the maintenance of the temple service, the necessary expenses of which had formerly been defrayed out of the treasury of the temple (1Ch 26:20), and when it was drained, given out from the king's privy purse (2Ch 31:3); and that they would make an orderly payment of the priests' dues. A minute and particular enumeration of the first-fruits was made, that all might be made fully aware of their obligations, and that none might excuse themselves on pretext of ignorance from withholding taxes which the poverty of many, and the irreligion of others, had made them exceedingly prone to evade.

38. the priest the son of Aaron shall be with the Levites, when the Levites take tithes--This was a prudential arrangement. The presence of a dignified priest would ensure the peaceful delivery of the tithes; at least his superintendence and influence would tend to prevent the commission of any wrong in the transaction, by the people deceiving the Levites, or the Levites defrauding the priests.

the tithe of the tithes--The Levites, having received a tenth of all land produce, were required to give a tenth of this to the priests. The Levites were charged with the additional obligation to carry the tithes when received, and deposit them in the temple stores, for the use of the priests.

39. and we will not forsake the house of our God--This solemn pledge was repeated at the close of the covenant as an expression of the intense zeal by which the people at this time were animated for the glory and the worship of God. Under the pungent feelings of sorrow and repentance for their national sins, of which apostasy from the service of the true God was the chief, and under the yet fresh and painful remembrance of their protracted captivity, they vowed, and (feeling the impulse of ardent devotion as well as of gratitude for their restoration) flattered themselves they would never forget their vow, to be the Lord's.

Now those that sealed - Four classes here seal. Nehemiah first, as their governor. And after him, secondly, The priests, Neh 10:2-8. Thirdly, The Levites, Neh 10:9-13. Fourthly, The chiefs of the people, Neh 10:14-27.

It is strange that, among all these, we hear nothing of Ezra, nor of the high priest Eliashib. Nor are any of the prophets mentioned, though there must have been some of them at Jerusalem at this time.

The whole of this chapter, the two first verses excepted, is wanting in the Arabic; the word Pashur of the third verse is retained; and the rest of the chapter is summed up in these words, and the rest of their assembly.

And the rest of the people - All had, in one or other of the classes which sealed, their representatives; and by their sealing they considered themselves bound.

They clave to their brethren - Though they did not sign this instrument, yet they bound themselves under a solemn oath that they would fulfill the conditions of the covenant, and walk according to the law of Moses.

Not give our daughters - Make no affinity with the people of the land.

Bring ware - We will most solemnly keep the Sabbath. Leave the seventh year - We will let the land have its Sabbath, and rest every seventh year. See on Exo 23:10-11 (note).

Charge ourselves yearly with the third part of a shekel - According to the law, every one above twenty years of age was to give half a shekel to the sanctuary, which was called a ransom for their souls. See Exo 30:11-16. But why is one third of a shekel now promised instead of the half shekel, which the law required? To this question no better answer can be given than this: the general poverty of the people, occasioned by their wars, overthrows, heavy tributes, etc., in the land of their captivity: and now on their return, having little property, it was impossible for them to give more; and we know, from the terms of the law in this case, that the poor and the rich were obliged to give alike, because it was a ransom for their souls; and the souls of the poor and the rich were of like value, and stood equally in need of redemption; for all were equally fallen, and all had come equally short of the glory of God.

Though only a third part of a shekel was given at this time, and probably for the reason above assigned, yet when the people got into a state of greater prosperity, the half shekel was resumed: for it is clear that this sum was paid in the time of our Lord, though not to the temple, but to the Roman government. Hence when those who collected this as a tribute came to our Lord, it was for the διδραχμα, didrachma, which was half a shekel; and the coin with which our Lord paid for himself and Peter was a stater, which contained exactly two half shekels. See Mat 17:24-27.

Cast the lots - for the wood-offering - There does not appear to have been any wood-offering under the law. It was the business of the Nethinim to procure this; and hence they were called hewers of wood and drawers of water to the congregation. But it is very likely that after the captivity few Nethinim were found; for as such, who were the descendants of the Gibeonites, were considered only as slaves among the Israelites, they would doubtless find it as much, if not more, their interest to abide in the land of their captivity, than to return with their former masters. As there was not enough of such persons to provide wood for the fires of the temple, the people now cast lots, not who should furnish the wood, but what class or district should furnish it at a particular time of the year, so that there might be a constant supply. One district furnished it for one whole year, or for the first month or year; another, for the second month or year; and so on. Now the lot was to determine which district should bring the supply on the first month or year; which on the second; and so on. When the wood was brought, it was delivered to the Levites: they cut, prepared, and stacked it; and when wanted, delivered it to the priests, whose business it was to lay it upon the altar. Perhaps this providing of the wood was done only once a year by one district, the next year by another district, and so on: and this bringing the wood to the temple at last became a great day; and was constituted into a feast, called by Josephus Ξυλοφορια, the carrying of the wood. - See De Bell. Jud. lib. ii., cap. xvii., sec. 6, p. 194. This feast is not mentioned in the sacred writings: then there was no need for such an institution, as the Nethinim were sufficiently numerous.

Also the first-born - See this law, and the reasons of it, Exo 13:1-13. As by this law the Lord had a right to all the firstborn, instead of these he was pleased to take the tribe of Levi for the whole; and thus the Levites served at the tabernacle and temple, instead of the first-born of all the tribes.

Tithe of the tithes - The tithes of all the produce of the fields were brought to the Levites; out of these a tenth part was given to the priests. This is what is called the tithe of the tithes. The law for this is found, Num 18:26.

We will not forsake the house of our God - Here was a glorious resolution; and had they been faithful to it, they had been a great and good people to the present day. But what is implied in, We will not forsake the house of our God? I answer: -

I. The Church of God is the house of God; there he has his constant dwelling-place.

II. True believers are his family in this house; and this family consists of,

1. Fathers and mothers;

2. Young persons;

3. Little children; And

4. Servants.

III. The ministers of the word of God are the officers and overseers of this house and family.

IV. The worship of God is the grand employment of this family.

V. The ordinances of God are the food of the members of this family; or the means of their spiritual support.

VI. Those who do not forsake the house of their God are those,

1. Who continue in the faith;

2. Who grow in grace;

3. Who labor in the vineyard;

4. Who bring forth fruit;

5. Who conscientiously attend all the ordinances; and

6. Who take care that the offerings of the house of God shall be duly made, providing for those who labor in the word and doctrine.

Reader,

1. Art thou of this house?

2. Art thou in this house?

3. To what part of the family dost thou belong?

4. Art thou still an infant in this house?

5. Dost thou attend the ordinances of this house?

6. Hast thou forsaken this house?

These questions are of great importance; answer them as in the sight of God.

Sealed - Both in their own names, and in the name of all the rest. It may seem strange that Ezra doth not appear among them. But that might be because he was prevented, by some sickness, or other extraordinary impediment. It is true, we meet with Ezra after this, at the dedication of the wall of Jerusalem, chap.12:36, and therefore he was then freed from this impediment, whatsoever it was.

Their nobles - The commonality agreed with the nobles in this good work, great men never look so great, as when they encourage religion and are examples of it: and they would by that, as much as any thing, make an interest in the most valuable of their inferiors, who would cleave to them closer than they can imagine. Observe their nobles are called their brethren; for in the things of God, rich and poor, high and low meet together. They cleave - They ratified what the others had done in their names, declaring their assent to it.

People of the land - The Heathens. On the sabbath - They that covenant to keep all the commandments of God, must particularly covenant to keep the sabbath holy. For the profanation of this is a sure inlet to all manner of profaneness.

1 NOW those that sealed were, Nehemiah the Tirshatha , the son of Hachaliah, and Zidkijah.

Both in their own names, and in the name of all the rest. It may seem strange that Ezra doth not appear among them. But that might be because he was prevented either by death or by some sickness or other extraordinary impediment for which we have this presumption, that whereas Ezra appears and preacheth and prayeth with Ieshua and Bani &c. before the feast of Tabernacles, [illegible: 1 word]. 8. v. 4, &c. We have no mention of him, ch. 9. but the whole work of that solemn fast day was managed by them alone without any mention of Ezra, whose name would not have been omitted, if he had been then present. It is true we meet with Ezra after this at the dedication of the wall of Ierusalem, ch. 12, 36. and therefore he was then freed from this impediment whatsoever it was; but thence it appears that he was not dead.

This is added to distinguish him from others of that name, whereof we have one Ne. 3. 16.

Marginal references: Heb. at the sealings, or over the sealers.; Or, the Governor.

14 The chief of the people , Parosh, Pahath-moab, Elam, Zattu, Bani,

i. e. Their elders or representatives acting in the stead and by the appointment of all the rest: for it had been troubelsome and unnecessary for every one of the people to seal.

28 And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding.

Those who did not write and seal with their own hands, but onely by their deputies above mentioned.

Marginal references: Ezr. 2. [illegible: 1 word]

29 They clave to their brethren , their nobles, and entred into a curse, and into an oath , to walk in Gods law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments, and his statutes.

They owned and ratified what the others had done in their names, declaring their assent to it by their words, or by the lifting up of their hands, as the manner was.

i. e. An outh bound with a curse or imprecation upon themselves in case they violated it.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word].

30 And that we would not give our daughters unto the people of the land, nor take their daughters for our sons.

To wit, in marriage, having sworn obedience to Gods Laws in the general, they now do so to some particulars, wherein they had lately transgressed, or were most prone to transgress.

Marginal references: Exod. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]

31 And if the people of the land bring ware, or any victuals on the sabbath day, to sell, that we would not buy it of them on the sabbath, or on the holy day, and that we would leave the seventh year , and the exaction of every debt .

i. e. Leave the land at rest from plowing or tilling it in that year, according to Gods command, Exod. 23. 10, 11. Levit. 25. 4.

Heb. hand, debts are called hands because they are commonly contracted or confirmed by a bill under the hand of the debtour.

Marginal references: Exod. [illegible: 1 word]. 10. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. Deut. 5. 12. Chap. 13. [illegible: 1 word]. [illegible: 1 word].; Lev. [illegible: 1 word]. [illegible: 1 word].; Deut. [illegible: 1 word] [illegible: 1 word]; Heb. [illegible: 1 word] [illegible: 1 word].

32 Also we made ordinances for us, to charge our selves yearly with the third part of a shekel, for the service of the house of our God;

i. e. Every particular head or person among us. Which they had warrant to do both from the nature of the thing, because this was necessary to be done for the upholding of Gods Worship, and from the warrant of former examples in the like case, 2. [illegible: 1 word]. 24. 5.

33 For the shew-bread, and for the continual meatoffering, and for the continual burnt-offering of the sabbaths, of the new moons, for the set feasts, and for the holy things , and for the sin-offerings ▪ to make an atonement for Israel, and for all the work of the house of our God.

Formerly these things were provided out of the treasures of the Temple, 1 Chron. 26. 20. And when those failed, out of the Kings treasure, 2 Chron. 31. 3. But how both these failing, provision is here made for them another way▪

i. e. For the Sacrifices▪ all which were holy.

Which are particularly mentioned, as most necessary and suitable to their present state, which was exceeding sinful, and therefore miserable, and calling aloud for atoning Sacrifices.

Marginal references: See [illegible: 1 word]. 28. & [illegible: 1 word].

34 And we cast the lots amongst the priests, the Levites, and the people , for the wood-offering , to bring it into the house of our God , after the houses of our fathers , at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the law.

To determine the time and order in which each of them should take the care of the business.

For the wood which was to be spent in great quantity being used in every Sacrifice, and formerly had been supplied out of the Temples, treasures or by the King; which could not now be done.

i. e. Into the place appointed to receive it in the buildings adjoyning or belonging to the Temple.

i. e. According to our several families which were to take the charge of it by course.

Marginal references: [illegible: 1 word]. 16. 12.

35 And to bring the first-fruits of our ground , and the first-fruits of all fruit of all trees, year by year, unto the house of the LORD.

i. e. Of the fruits of our ground. All the particulars of the firstfruits are exactly and distinctly mentioned, that none might pretend ignorance when they withheld any part of the Priests dues; which at that time especially the people were very prone to do through poverty or covetousness or profaneness, and that the Priests fights might be firmly assured to them.

Marginal references: [illegible: 1 word] [illegible: 1 word]. 19. [illegible: 1 word]. [illegible: 1 word]. 2[illegible: 1+ letters].

37 And that we should bring the first-fruits of our dough, and our offerings, and the fruit of all manner of trees, of wine, and of oil, unto the priests, to the chambers of the house of our God, and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage .

i. e. The tithes of all the fruits of the ground belonging to our several Cities.

Marginal references: [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. [illegible: 1 word]. 1[illegible: 1+ letters]. 13. [illegible: 1 word] [illegible: 1 word]. 12. &c. [illegible: 1 word]. 1[illegible: 1+ letters]. 4. [illegible: 1 word]. [illegible: 1 word]. 2.; [illegible: 1 word]. [illegible: 1 word]. 3[illegible: 1+ letters]. [illegible: 1 word] [illegible: 1 word].

38 And the priest the son of Aaron , shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithes of the tithes unto the house of our God, to the chambers, into the treasure-house .

i. e. Some Priest or Priests appointed to this work, that so neither the people might wrong the Levites, nor the Levites defraud the Priests, of their dues.

At their own charges,

To wit, of the Temple; where it was laid up for the use of the Priests.

Marginal references: [illegible: 1 word]. 1[illegible: 1+ letters]. [illegible: 1+ letters]6.

39 For the children of Israel, and the children of Levi, shall bring the offering of the corn, of the new wine, and the oil, unto the chambers where are the vessels of the Sanctuary , and the priests that minister, and the porters, and the singers , and we will not forsake the house of our God .

Where other things belonging to the Temple are laid up, and therefore these things also shall be put there.

i. e. Where also are the Priests and others that Minister in their courses, for whose use these provisions are made.

i. e. We do here solemnly declare and engage our selves that we will take care from time to time that the house and service of God be not neglected or forsaken for want of necessary provisions to support it.

Marginal references: [illegible: 1 word]. 1[illegible: 1+ letters]. 6, [illegible: 1+ letters]1.

Neh 10:1 (Hebrew_Bible_10:2)A covenant made (vv. 1-32), and an engagement entered into, to furnish what was needed for the maintenance of the temple, its services, and ministers (Neh 10:33-39). - Vv. 1-28. For the purpose of giving a lasting influence to this day of prayer and fasting, the assembled people, after the confession of sin (given in Neh 9), entered into a written agreement, by which they bound themselves by an oath to separate from the heathen, and to keep the commandments and ordinances of God, - a document being prepared for this purpose, and sealed by the heads of their different houses.

And because of all this we make and write a sure covenant; and our princes, Levites, and priests sign the sealed (document). בּכל־זאת does not mean post omne hoc, after all that we have done this day (Schmid, Bertheau, and others); still less, in omni hoc malo, quod nobis obtigerat (Rashi, Aben Ezra), but upon all this, i.e., upon the foundation of the preceding act of prayer and penitence, we made אמנה, i.e., a settlement, a sure agreement (the word recurs Neh 11:23); hence כּרת is used as with בּרית, Neh 9:8. אמנה may again be taken as the object of כּתבים, we write it; החתוּם ועל be understood as “our princes sealed.” החתוּם is the sealed document; comp. Jer 22:11, Jer 22:14. החתוּם על means literally, Upon the sealed document were our princes, etc.; that is, our princes sealed or signed it. Signing was effected by making an impression with a seal bearing a name; hence originated the idiom החתוּם על אשׁר, “he who was upon the sealed document,” meaning he who had signed the document by sealing it. By this derived signification is the plural חחתוּמים על (Neh 10:2), “they who were upon the document,” explained: they who had signed or sealed the document.

Neh 10:2-9 (Hebrew_Bible_10:3-10)

At the head of the signatures stood Nehemiah the Tirshatha, as governor of the country, and Zidkijah, a high official, of whom nothing further is known, perhaps (after the analogy of Ezr 4:9, Ezr 4:17) secretary to the governor. Then follow (in vv. 3-9) twenty-one names, with the addition: these, the priests. Of these twenty-one names, fifteen occur in Neh 12:2-7 as chiefs of the priests who came up with Joshua and Zerubbabel from Babylon, and in Neh 12:11-20 as heads of priestly houses. Hence it is obvious that all the twenty-one names are those of heads of priestly classes, who signed the agreement in the names of the houses and families of their respective classes. Seraiah is probably the prince of the house of God dwelling at Jerusalem, mentioned Neh 11:11, who signed in place of the high priest. For further remarks on the orders of priests and their heads, see Neh 12:1.

Neh 10:10-14 (Hebrew_Bible_10:11-15)

The Levites who sealed were: Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel, and their brethren, fourteen names. Sons of Jeshua and Kadmiel returned, together with seventy-four other Levites, with Zerubbabel and Jeshua; Ezr 2:4; Neh 7:42. Jeshua, Binnui, Kadmiel, and Sherebiah are also named in Neh 12:8 as heads of orders of Levites. Of the rest nothing further is known, but we may regard them as heads of Levitical houses.

Neh 10:15-28 (Hebrew_Bible_10:16-29)

The heads of the people. Forty-four names, thirteen of which are found in the list (Ezra 2) of the kindreds who returned with Zerubbabel; see Ezra 2. The rest are names either of the heads of the different houses into which these kindreds were divided, or of the elders of the smaller towns of Benjamin and Judah. The fact that, while only thirty-three kindreds and placed are enumerated in Ezra 2, forty-four occur here, - although names of kindreds mentioned in Ezra 2, e.g., Shephatiah, Arah, Zaccai, etc., are wanting here, - is to be explained partly by the circumstance that these kindreds included several houses whose different heads all subscribed, and partly by fresh accessions during the course of years to the number of houses.  (Hebrew_Bible_10:30-33)

All the members of the community acceded to the agreement thus signed by the princes of the people, and the heads of the priests and Levites, and bound themselves by an oath to walk in the law of the Lord, and to separate themselves from the heathen.

Neh 10:29

And the rest of the people, the priests, the Levites, the door-keepers, the singers, the Nethinim, and all that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, all who had knowledge and understanding, held with their brethren, their nobles, and entered into an oath and curse, etc. מצזיקים is the predicate of the subjects in Neh 10:29 : they were holding with their brethren, i.e., uniting with them in this matter. “The rest of the people, the priests,” etc., are the members of the community, exclusive of the princes and heads of the priestly and Levitical orders. The Nethinim, to whom belonged the servants of Solomon (see rem. on Ezr 2:43.), were probably also represented in the assembly by the heads of the Levites. To these are added all who had separated themselves, etc., i.e., the descendants of those Israelites who had been left in the land, and who now joined the new community; see rem. on Ezr 6:21. The connection of נבדּל with אל־תּורת is significant: separated from the heathen to the law of God, i.e., to live according thereto; comp. Ezr 6:21. Not, however, the men only, but also women and children of riper years, acceded to the covenant. כּל־יודע מבין, every one knowing, understanding (מבין and יודע being connected as an asyndeton, to strengthen the meaning), refers to sons and daughters of an age sufficient to enable them to understand the matter. אדּרריהם, their nobles, is connected in the form of an apposition with אחיהם, instead of the adjective האדּירים. The princes and the heads of the community and priesthood are intended. באלה בּוא, to enter into an oath, comp. Eze 17:13. אלה is an oath of self-imprecation, grievous punishments being imprecated in case of transgression; שׁבוּעה, a promissory oath to live conformably with the law. We hence perceive the tenor of the agreement entered into and sealed by the princes. Non subscripsit quidem populus, remarks Clericus, sed ratum habuit, quid-quid nomine totius populi a proceribus factum erat, juravitque id a se observatum iri. Besides the general obligation to observe all the commandments, judgments, and statutes of God, two points, then frequently transgressed, are specially mentioned in Neh 10:31 and Neh 10:23. In Neh 10:31 : that we would not give our daughters to the people of the lands, etc.; see rem. on Ezr 9:2. In Neh 10:32 : that if the people of the land brought wares or any victuals on the Sabbath-day to sell, we would not buy if of them on the Sabbath, or on a holy day; and would let the seventh year lie, and the loan of every hand. The words וגו הארץ עמּי are prefixed absolutely, and are afterwards subordinated to the predicate of the sentence by מהם. מקּחות, wares for sale, from לקח, to take, in the sense of to buy, occurs only here. מהם נקּח, to take from them, i.e., to buy. קדשׁ יום beside שׁבּת means the other holy days, the annual festivals, on which, according to the law, Num 28 and 29, no work was to be done. To the sanctification of the Sabbath pertained the celebration of the sabbatical year, which is therefore named immediately afterwards. The words השׁ את־השּׁנה נטשׁ, to let the seventh year lie, i.e., in the seventh year to let the land lie untilled and unsown, is an abbreviation taken from the language of the law, Exo 28:10. כל־יד משּׁא also depends upon נטּשׁ. This expression (משּׁא, not משּׂא, being the reading of the best editions) is to be explained from Deu 15:2, and means the loan, that which the hand has lent to another; see rem. on Deu 15:2.  (Hebrew_Bible_10:34-40)Agreement to provide for the expenses of the temple and its ministers. - If the community seriously intended to walk by the rule of God’s law, they must take care that the temple service, as the public worship of the community, should be provided for according to the law and a firm footing and due solemnity thus given to religion. For this purpose, it was indispensable to guarantee the contributions prescribed for the necessary expenses of the temple worship, and the support of its ministers. Hence this entering into a solemn agreement to observe the law was regarded as a suitable occasion for regulating the services prescribed by the law with respect to the temple and its ministers, and mutually binding themselves to their observance.

Neh 10:33-34

We ordained for ourselves (עלינוּ, upon us, inasmuch as such things are spoken of as are taken upon one). עלינוּ לתת, to lay upon ourselves the third part of a shekel yearly for the service of the house of our God. It is not said who were to be bound to furnish this contribution, but it is assumed that it was a well-known custom. This appointed payment is evidently only a revival of the Mosaic precept, Exo 30:13, that every man of twenty years of age and upwards should give half a shekel as a תּרוּמה to the Lord, - a tribute which was still paid in Christ’s days, Mat 17:24. In consideration, however, of the poverty of the greater portion of the community, it was now lowered to a third of a shekel. The view of Aben Ezra, that a third of a shekel was to be paid in addition to the half shekel levied in conformity with the law, is unsupported by the text. העבודה, the service of the house of God, is not the building and repairs of the temple, but the regular worship. For, according to Neh 10:34, the tax was to be applied to defraying the expenses of worship, to supplying the shew-bread, the continual meat and burnt offerings (Num 28:3-8), the sacrifices for the Sabbaths, new moons (Num 28:9-15), and festivals (Num 28:16-29, 38), - for the קדשׁים, holy gifts, by which, from their position between the burnt-offering and the sin-offering, we may understand the thank-offerings, which were offered in the name of the congregation, as e.g., the two lambs at Pentecost, Lev 23:19, and the offerings brought at feasts of dedication, comp. Exo 24:5; Ezr 6:17, - for the sin-offerings which were sacrificed at every great festival; and finally for all the work of the house of our God, i.e., whatever else was needful for worship (ל must be supplied from the context before כּל־מלאכת). The establishment of such a tax for the expenses of worship, does not justify the view that the contributions promised by Artaxerxes in his edict, Ezr 7:20., of things necessary to worship had ceased, and that the congregation had now to defray the expenses from their own resources. For it may readily be supposed, that besides the assistance afforded by the king, the congregation might also esteem it needful to furnish a contribution, to meet the increased requirements of worship, and thus to augment the revenues of the temple, - the royal alms being limited to a certain amount (see Ezr 7:22).

Neh 10:35 “And we cast lots among the priests, the Levites, and the people for the wood-offering, to bring it into the house of our God, after our houses, at times appointed, year by year, to burn upon the altar of the Lord our God, as it is written in the law.” In the law we merely find it prescribed that wood should be constantly burning on the altar, and that the priest should burn wood on it every morning, and burn thereon the burnt-offering (Lev 6:12.). The law gave no directions concerning the procuring of the wood; yet the rulers of the people must, at all events, have always provided for the regular delivery of the necessary quantity. Nehemiah now gives orders, as he himself tells us, Neh 13:31, which make this matter the business of the congregation, and the several houses have successively to furnish a contribution, in the order decided by casting lots. The words, “at times appointed, year by year,” justify the conclusion that the order was settled for several years, and not that all the different houses contributed in each year.Josephus (bello Jud. ii. 17. 6) speaks of a τῶν ξυλοφορίων ἑορτή, which he places on the fourteenth day of the month Λῶος, i.e., Ab, the fifth month of the Jewish year. From this Bertheau infers that the plural מזמּנים עתּים, here and Neh 13:31, denotes the one season or day of delivery in each year. But though the name of this festival is derived from the present verse, the lxx translating העצים קרבּן העצי על, πιρὶ κλήρον ξυλοφορίας, it appears even from what Josephus says of this feast, ἐν ᾗ πᾶσιν ἕθος ὕλην τῷ βωμῷ προσφέρειν, that the feast of wood-carrying does not designate that one day of the year on which the wood was delivered for the service of the altar. According to Mishna Taanit, ch. 4 (in Lightfoot’s horae hebraicae in Matth. i. 1), nine days in the year were appointed for the delivery of wood, viz., 1st Nisan, 20th Tammuz, 5th, 7th, and 10th Ab, etc. Further particulars are given in Lundius, jüd. Heiligtümer, p. 1067f. The feast of wood-carrying may be compared with our harvest festival; and Bertheau’s inference is not more conclusive than would be the inference that our harvest festival denotes the one day in the year on which the harvest is gathered in.

Neh 10:36-38

It was also arranged to contribute the first-fruits prescribed in the law. The infinitive להביא depends on העמדנוּ, and is co-ordinate with לתת, Neh 10:33. The first-fruits of the ground, comp. Exo 23:19; Exo 34:26; Deu 26:2; the first-fruits of all fruit trees, comp. Num 18:13; Lev 19:23; the first-born of our sons who were redeemed according to the estimation of the priest, Num 18:16, and of our cattle (i.e., in the case of the unclean, the required redemption, Exo 13:12., Num 18:15), and the firstlings of the herds and of the flocks, the fat of which was consumed on the altar, the flesh becoming the share of the priests, Num 18:17. In Neh 10:38 the construction is altered, the first person of the imperfect taking the place of the infinitive: and we will bring the first-fruits. ערסות, probably groats or ground flour; see rem. on Num 15:20, etc. תרוּמות, heave-offerings, the offering in this connection, is probably that of wheat and barley, Eze 45:13, or of the fruits of the field, which are suitably followed by the “fruit of all manner of trees.” On “the first of the wine and oil,” comp. Num 18:12. These offerings of first-fruits were to be brought into the chambers of the house of God, where they were to be kept in store, and distributed to the priests for their support. “And the tithes of our ground (will we bring) to the Levites; and they, the Levites, receive the tithes in all our country towns. (Neh 10:39) And a priest, a son of Aaron, shall be with the Levites when the Levites take tithes; and the Levites shall bring the tithe of the tithes to the house of our God, into the chambers of the treasury.” The parenthetical sentences in these verses, המעשׂרים הלויּם והם and הלויּם בּעשׂר, have been variously understood. עשׂר in the Piel and Hiphil meaning elsewhere to pay tithe, comp. Deu 14:22; Deu 26:12; Gen 28:22, many expositors adhere to this meaning in these passages also, and translate Neh 10:38 : for they, the Levites, must give again the tenth (to the priests); and Neh 10:39 : when the Levites give the tenth; while the lxx, Vulgate, Syriac, Rashi, Aben Ezra, Clericus, Bertheau, and others, take עשּׂר and העשׂיר in these sentences as signifying to collect tithe. We prefer the latter view, as giving a more suitable sense. For the remark that the Levites must give back the tenth (Neh 10:38) does not present so appropriate a motive for the demand that the tithes should be paid, as that the tithes are due to the Levites. Still less does the addition, in our agricultural towns, suit the sentence: the Levites must give back the tithe to the priests. Again, the fact that it is not said till Neh 10:39 that the Levites have to give the tenth of the tenth to the priests, speaks still more against this view. A priest is to be present when the Levites take the tenth, so that the share of the priests may not be lessened. On “the tenth of the tenth,” comp. Num 18:26. Hezekiah had provided store-chambers in the temple, in which to deposit the tithes, 2Ch 31:11.

Neh 10:39

Neh 10:39 is confirmatory of the preceding clause: the Levites were to bring the tithe of the tithes for the priests into the chambers of the temple; for thither are both the children of Israel and the Levites, to bring all heave-offerings of corn, new wine, and oil: for there are the holy vessels for the service of the altar (comp. Num 4:15), and the priests that minister, and the doorkeepers and the singers, for whose maintenance these gifts provide. “And we will not forsake the house of our God,” i.e., we will take care that the service of God’s house shall be provided for; comp. Neh 13:11-14.

The Sealing of the Covenant. (b. c. 444.)

1 Now those that sealed were, Nehemiah, the Tirshatha, the son of Hachaliah, and Zidkijah, 2 Seraiah, Azariah, Jeremiah, 3 Pashur, Amariah, Malchijah, 4 Hattush, Shebaniah, Malluch, 5 Harim, Meremoth, Obadiah, 6 Daniel, Ginnethon, Baruch, 7 Meshullam, Abijah, Mijamin, 8 Maaziah, Bilgai, Shemaiah: these were the priests. 9 And the Levites: both Jeshua the son of Azaniah, Binnui of the sons of Henadad, Kadmiel; 10 And their brethren, Shebaniah, Hodijah, Kelita, Pelaiah, Hanan, 11 Micha, Rehob, Hashabiah, 12 Zaccur, Sherebiah, Shebaniah, 13 Hodijah, Bani, Beninu. 14 The chief of the people; Parosh, Pahath-moab, Elam, Zatthu, Bani, 15 Bunni, Azgad, Bebai, 16 Adonijah, Bigvai, Adin, 17 Ater, Hizkijah, Azzur, 18 Hodijah, Hashum, Bezai, 19 Hariph, Anathoth, Nebai, 20 Magpiash, Meshullam, Hezir, 21 Meshezabeel, Zadok, Jaddua, 22 Pelatiah, Hanan, Anaiah, 23 Hoshea, Hananiah, Hashub, 24 Hallohesh, Pileha, Shobek, 25 Rehum, Hashabnah, Maaseiah, 26 And Ahijah, Hanan, Anan, 27 Malluch, Harim, Baanah. 28 And the rest of the people, the priests, the Levites, the porters, the singers, the Nethinims, and all they that had separated themselves from the people of the lands unto the law of God, their wives, their sons, and their daughters, every one having knowledge, and having understanding; 29 They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgments and his statutes; 30 And that we would not give our daughters unto the people of the land, nor take their daughters for our sons: 31 And if the people of the land bring ware or any victuals on the sabbath day to sell, that we would not buy it of them on the sabbath, or on the holy day: and that we would leave the seventh year, and the exaction of every debt.

When Israel was first brought into covenant with God it was done by sacrifice and the sprinkling of blood, Exod. xxiv. But here it was done by the more natural and common way of sealing and subscribing the written articles of the covenant, which bound them to no more than was already their duty. Now here we have,

I. The names of those public persons who, as the representatives and heads of the congregation, set their hands and seals to this covenant, because it would have been an endless piece of work for every particular person to do it; and, if these leading men did their part in pursuance of this covenant, their example would have a good influence upon all the people. Now observe, 1. Nehemiah, who was the governor, signed first, to show his forwardness in this work and to set others a good example, v. 1. Those that are above others in dignity and power should go before them in the way of God. 2. Next to him subscribed twenty-two priests, among whom I wonder we do not find Ezra, who was an active man in the solemnity (ch. viii. 2) which was but the first day of the same month, and therefore we cannot think he was absent; but he, having before done his part as a scribe, now left it to others to do theirs. 3. Next to the priests, seventeen Levites subscribed this covenant, among whom we find all or most of those who were the mouth of the congregation in prayer, ch. ix. 4, 5. This showed that they themselves were affected with what they had said, and would not bind those burdens on others which they themselves declined to touch. Those that lead in prayer should lead in every other good work. 4. Next to the Levites, forty-four of the chief of the people gave it under their hands for themselves and all the rest, chiefly those whom they had influence upon, that they would keep God's commandments. Their names are left upon record here, to their honour, as men that were forward and active in reviving and endeavouring to perpetuate religion in their country. The memory of such shall be blessed. It is observable that most of those who were mentioned, ch. vii. 8, &c., as heads of houses or clans, are here mentioned among the first of the chief of the people that subscribed, whoever was the present head bearing the name of him that was head when they came out of Babylon, and these were fittest to subscribe for all those of their father's house. Here are Parosh, Pahathmoab, Elam, Zatthu, Bani (v. 14), Azgad, Bebai, Bigvai, Adin, Ater, Hashum, Bezai, Hariph, Anathoth, and some others in the following verses, that are all found in that catalogue. Those that have interest must use it for God.

II. The concurrence of the rest of the people with them, and the rest of the priests and Levites, who signified their consent to what their chiefs did. With them joined, 1. Their wives and children; for they had transgressed, and they must reform. Every one that had knowledge and understanding must covenant with God. As soon as young people grow up to be capable of distinguishing between good and evil, and of acting intelligently, they ought to make it their own act and deed to join themselves to the Lord. 2. The proselytes of other nations, all that had separated themselves from the people of the lands, their gods and their worship, unto the law of God, and the observance of that law. See what conversion is; it is separating ourselves from the course and custom of this world, and devoting ourselves to the conduce of the word of God. And, as there is one law, so there is one covenant, one baptism, for the stranger and for him that is born in the land. Observe how the concurrence of the people is expressed, v. 29. (1.) They clave to their brethren one and all. Here those whom the court blessed the country blessed too! The commonalty agreed with their nobles in this good work. Great men never look so great as when they encourage religion, and are examples of it; and they would by that, as much as any thing, secure an interest in the most valuable of their inferiors. Let but the nobles cordially espouse religious causes, and perhaps they will find people cleave to them therein closer than they can imagine. Observe, Their nobles are called their brethren; for, in the things of God, rich and poor, high and low, meet together. (2.) They entered into a curse and an oath. As the nobles confirmed the covenant with their hands and seals, so the people with a curse and an oath, solemnly appealing to God concerning their sincerity, and imprecating his just revenge if they dealt deceitfully. Every oath has in it a conditional curse upon the soul, which makes it a strong bond upon the soul; for our own tongues, if false and lying tongues, will fall, and fall heavily, upon ourselves.

III. The general purport of this covenant. They laid upon themselves no other burden than this necessary thing, which they were already obliged to by all other engagements of duty, interest, and gratitude—to walk in God's law, and to do all his commandments, v. 29. Thus David swore that he would keep God's righteous judgments, Ps. cxix. 106. Our own covenant binds us to this, if not more strongly, yet more sensibly, than we were before bound, and therefore we must not think it needless thus to bind ourselves. Observe, When we bind ourselves to do the commandments of God we bind ourselves to do all his commandments, and therein to have an eye to him as the Lord and our Lord.

IV. Some of the particular articles of this covenant, such as were adapted to their present temptations. 1. That they would not intermarry with the heathen, v. 30. Many of them had been guilty of this, Ezra ix. 1. In our covenants with God we should engage particularly against those sins that we have been most frequently overtaken in and damaged by. Those that resolve to keep the commandments of God must say to evil doers, Depart, Ps. cxix. 115. 2. That they would keep no markets on the sabbath day, or any other day of which the law had said, You shall do no work therein. They would not only not sell goods themselves for gain on that day, but they would not encourage the heathen to sell on that day by buying of them, no not victuals, under pretence of necessity; but would buy in their provisions for their families the day before, v. 31. Note, Those that covenant to keep all God's commandments must particularly covenant to keep sabbaths well; for the profanation of them is an inlet to other instances of profaneness. The sabbath is a market day for our souls, but not for our bodies. 3. That they would not be severe in exacting their debts, but would observe the seventh year as a year of release, according to the law, v. 31. In this matter they had been faulty (ch. v.), and here therefore they promise to reform. This was the acceptable fast, to undo the heavy burden, and to let the oppressed go free, Isa. lviii. 6. It was in the close of the day of expiation that the jubilee trumpet sounded. It was for the neglect of observing the seventh year as a year of rest for the land that God had made it enjoy its sabbaths seventy years (Lev. xxvi. 35), and therefore they covenanted to observe that law. Those are stubborn children indeed that will not amend the fault for which they have been particularly corrected.

The Renewal of Sacred Rites. (b. c. 444.)

32 Also we made ordinances for us, to charge ourselves yearly with the third part of a shekel for the service of the house of our God; 33 For the showbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy things, and for the sin offerings to make an atonement for Israel, and for all the work of the house of our God. 34 And we cast the lots among the priests, the Levites, and the people, for the wood offering, to bring it into the house of our God, after the houses of our fathers, at times appointed year by year, to burn upon the altar of the Lord our God, as it is written in the law: 35 And to bring the firstfruits of our ground, and the firstfruits of all fruit of all trees, year by year, unto the house of the Lord : 36 Also the firstborn of our sons, and of our cattle, as it is written in the law, and the firstlings of our herds and of our flocks, to bring to the house of our God, unto the priests that minister in the house of our God: 37 And that we should bring the firstfruits of our dough, and our offerings, and the fruit of all manner of trees, of wine and of oil, unto the priests, to the chambers of the house of our God; and the tithes of our ground unto the Levites, that the same Levites might have the tithes in all the cities of our tillage. 38 And the priest the son of Aaron shall be with the Levites, when the Levites take tithes: and the Levites shall bring up the tithe of the tithes unto the house of our God, to the chambers, into the treasure house. 39 For the children of Israel and the children of Levi shall bring the offering of the corn, of the new wine, and the oil, unto the chambers, where are the vessels of the sanctuary, and the priests that minister, and the porters, and the singers: and we will not forsake the house of our God.

Having covenanted against the sins they had been guilty of, they proceed in obliging themselves to revive and observe the duties they had neglected. We must not only cease to do evil, but learn to do well.

I. It was resolved, in general, that the temple service should be carefully kept up, that the work of the house of their God should be done in its season, according to the law, v. 33. Let not any people expect the blessing of God unless they make conscience of observing his ordinances and keeping up the public worship of him. Then it is likely to go well with our houses when care is taken that the work of God's house go on well. It was likewise resolved that they would never forsake the house of their God (v. 39), as they and their fathers had done, would not forsake it for the house of any other god, or for the high places, as idolaters did, nor forsake it for their farms and merchandises, as those did that were atheistical and profane. Those that forsake the worship of God forsake God.

II. It was resolved, in pursuance of this, that they would liberally maintain the temple service, and not starve it. The priests were ready to do their part in all the work of God's house, if the people would do theirs, which was to find them with materials to work upon. Now here it was agreed and concluded, 1. That a stock should be raised for the furnishing of God's table and altar plentifully. Formerly there were treasures in the house of the Lord for this purpose, but these were gone, and there was no settled fund to supply the want of them. It was a constant charge to provide show-bread for the table, two lambs for the daily offerings, four for the sabbaths, and more, and more costly, sacrifices for other festivals, occasional sin-offerings, and meat-offerings, and drink-offerings for them all. They had no rich king to provide these, as Hezekiah did; the priests could not afford to provide them, their maintenance was so small; the people therefore agreed to contribute yearly, every one of them, the third part of a shekel, about ten pence a-piece for the bearing of this expense. When every one will act, and every one will give, though but little, towards a good work, the whole amount will be considerable. The tirshatha did not impose this tax, but the people made it an ordinance for themselves, and charged themselves with it, v. 32, 33. 2. That particular care should be taken to provide wood for the altar, to keep the fire always burning upon it, and wherewith to boil the peace-offerings. All of them, priests and Levites as well as people, agreed to bring in their quota, and cast lots in what order they should bring it in, which family first and which next, that there might be a constant supply, and not a scarcity at one time and an overplus at another, v. 34. Thus they provided the fire and the wood, as well as the lambs for the burnt-offerings. 3. That all those things which the divine law had appointed for the maintenance of the priests and Levites should be duly paid in, for their encouragement to mind their business, and that they might not be under any temptation to neglect it for the making of necessary provision for their families. Then the work of the house of God is likely to go on when those that serve at the altar live, and live comfortably, upon the altar. First-fruits and tenths were then the principal branches of the ministers' revenues; and they here resolved, (1.) To bring in the first-fruits justly, the first-fruits of their ground and trees (Exod. xxiii. 19; Lev. xix. 23), the first-born of their children (even the money wherewith they were to be redeemed) and of their cattle, Exod. xiii. 2, 11, 12 (this was given to the priests, Num. xviii. 15, 16), also the first-fruits of their dough (Num. xv. 21), concerning which there is a particular order given in the prophecy concerning the second temple, Ezek. xliv. 30. (2.) To bring in their tenths likewise, which were due to the Levites (v. 37), and a tenth out of those tenths to the priest, v. 38. This was the law (Num. xviii. 21-28); but these dues had been withheld, in consequence of which God, by the prophet, charges them with robbing him (Mal. iii. 8, 9), at the same time encouraging them to be more just to him and his receivers, with a promise that, if they brought the tithes into the store-house, he would pour out blessings upon them, v. 10. This therefore they resolved to do, that there might be meat in God's house, and plenty in the store-chambers of the temple, where the vessels of the sanctuary were, v. 39. "We will do it (say they) in all the cities of our tillage," v. 37. In all the cities of our servitude, so the LXX., for they were servants in their own land, ch. ix. 36. But (as Mr. Poole well observes), though they paid great taxes to the kings of Persia, and had much hardship put upon them, they would not make that an excuse for not paying their tithes, but would render to God the things that were his, as well as to Cæsar the things that were his. We must do what we can in works of piety and charity notwithstanding the taxes we pay to the government, and cheerfully perform our duty to God in our servitude, which will be the surest way to ease and liberty in God's due time.

CHAP. X. Verſe 1. Now thoſe that ſealed, were Nehemiah the Tirſhata.]

HE is firſt mentioned, not as a Prieſt, but as Provoſt; and one that held it an honour to be firſt in ſo good a matter As Caeſar never ſaid to his ſouldiers, Ite, but Venite, Go ye, but Come along, I will lead you: And as Abimelech ſaid, What ye have ſeene me do, made haſte and do accordingly. So ſhould all Superiours ſay to their inferiours.Plin. Vita Principis cenſura eſt, imò cynoſura, the life of the Prince is the load-ſtar of the people, upon which moſt men fix their eyes, and ſhape their courſes. Magnates ſunt Magnetes, Great men draw many by their examples, they are as looking-glaſſes by which others dreſſe themſelves. And hence Nehemiah's forwardneſſe here to ſeale firſt. There follow in their order Prieſts, Levites, Princes and people ſolemnly ſealing a ſure Covenant. God had cauſed them to paſſe under the rod, and now he is bringing them into the bond of the Covenant, that he may purge out the rebels from amongſt them, Ezek. 20.37, 38.

Verſe 28. That had ſeparated themſelves] In Saint Pauls ſenſe, 2 Cor. 6.17. Come out from among them, and be ye ſeparate, &c. from ſuch ſtand off; Stand up from the dead, ſave your ſelves from this untoward generation, ſhun their ſinnes, leſt ye ſhare in their plagues. Theſe holy Separates (or Proſelytes) ſealed the Covenant, and became free deniſons of the Common-wealth of Iſrael; having right to all Gods Ordinances, Exod. 12.48. Such were Araunah the Jebuſite, 2 Sam. 24. Jether the Iſmaelite, 1 Chron. 7.17. with 2 Sam. 17.25. thoſe Acts 2.10. the Jewes called them Advenas Juſtitiae. Deodate interpreteth this text of ſuch Jewes as were come again out of Babylon, to ſerve the Lord, according to his Law. Others, of ſuch as had ſeparated themſelves from their Heathen-wives and children.

Their wives, their ſonnes, and their daughters] Theſe alſo were then, and ſtill may be Covenanters, as partakers of the benefit, 1 Tim. 6.2. and heirs together of the grace of life, 1 Pet. 3.7.

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

Verſe 29. They clave to their brethren] Heb. They laid faſt hold on them, viz. by taking holy of the Covenant, to keep the Sabbath from polluting it, and chuſing the things that pleaſe God, as Eſay 56.4, 6.

And entred into a curſe] The more to confirme the oath, and to keep their deceitful hearts cloſe to God. See Deut. 29.12, 21. This is called the oath of God, Eccleſ. 8.2. Confer Iſa. 19.18. and 44.5. 2 Chron. 15.12, 14. and 34.31.

To walk in Gods Law] Ex gnomone & Canone decalogi, to walk accurately and exactly by line and by rule, In all the Commandments and Ordinances of the Lord blameleſſe, Aug. in Exod. Quaeſti. 55. Luke 1.6. ſo far as by his grace He ſhould vouchſafe to aſſiſt them. For lex jubet, gratia juvat. The bowles of the Candleſtick have no oile, but what droppeth from the olivebranches. David can wiſh well to the keeping of Gods Commandments diligently, Pſal. 119.4, 5. but promiſe no further then God ſhall pleaſe to enlarge his heart, verſe 32. Vows and Covenants indefinitely and abſolutely made (as that of Jephta, Judg. 11.31.) prove a ſnare. Condition with the Lord for his ſtrength and grace; rely not on thine own ſufficiency, leſt it repent thee of thy raſhneſſe and ſelf-confidence, as it befell Peter. Conſider that thou art but a poor gariſon-ſouldier: and without ſupplies of the Spirit of Jeſus Chriſt, Phil. 1.19. thou canſt do nothing. David knew this, and therefore called earneſtly for help from heaven, Pſal. 51.13, 14, 15. & 119.106, 107.

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

Verſe 31. And if the people of the land bring any ware] As they might without the Jewes leave: and did, chap. 13.16. and ſome of theſe Jewes, forgetting their Covenant, bought of them too: even the children of Juda in Jeruſalem, ib. as if they had been of her religion in the tragedy, who ſaid, [non-Latin text not transcribed]. that is, I ſwore with my tongue, but not with my heart. But ſhall they thus eſcape by iniquity? Be not deceived, God is not mocked: A God of truth, and without iniquity; juſt and right is he, Deut. 32.4.

That we would not buy it of them] Leſt we ſhould trouble and diſquiet that holy Reſt; and God ſhould ſue us upon an Action of waſt: For the ſeventh day is the Sabbath of the Lord thy God, Exod. 20.11. Jer. 17.21.

Or on the holy day] Now abrogated Col. 2.16.

And that we would leave the ſeventh yeare] That Sabbaticall yeare, prefiguring the year of Grace, the Kingdome of Chriſt, Qui noxas & nexus omnes ſolveret, who giveth his people a generall releaſe, Deut. 15.2. and comes not over them againe with an after-reckoning. Peccata non redeunt. The Land alſo was to reſt from tillage this year, Exod. 23.11

And the exaction of every debt] For that year at leaſt, and the next too, if the debter were not able to pay; the lender was to expect a recompenſe from God, Deut. 15.6.

Verſe 32. To charge our ſelves yearly with the third part of a ſhekel] Beſide the Poll-mony the half-ſhekel required, Exod. 38.26. the third part of a ſhekel was no great ſum, yet ſomewhat more then what Saul and his ſervant preſented the Seer with, whom they could not but know to be the Judge of Iſrael, 1 Sam. 9.8. Theſe had learned, that thankfulneſs was meaſured both by God and good men not by the weight, but by the will of the Retributor. God doth highly accept the ſmall offerings of his weak ſervants, when he ſeeth them to proceed from great love.

Verſe 33. For the ſhewbread] Here are recited the ſeverall uſes whereunto that tribute or Impoſt was put: the half-ſhekel enjoyned by the Law being not enough, by reaſon the people were as yet ſo few. This though Junius denieth, yet the Hebrews all conſent about it.

To make an atonement] That is, an agreement, Heb. To cover or expiate; to purge away, or take away uncleanneſſe; to ſatisfie for ſin, and to pacifie wrath. By the Prieſts making atonement legally was typified Chriſts making reconciliation betwixt God and man; for he alone is the propitiation for our ſinnes, 1 John 2.2. But how much miſtaken were our Anceſtours in times of Popery,Act. and Mon. 1077. who built religious houſes, and gave large maintenance to them to buy off their ſinnes, to deliver their ſoules from hell, to fetch their friends out of Purgatory, &c.

Verſe 34. And we caſt lots — for the Wood-offering] Heb. Kurban or Korban as the Goſpel calleth it, becauſe by offerings they came near to God. This Wood offering we read not of till now: the Prophet Iſay telleth us, that if we ſhould ſacrifice unto God according to his excellent greatneſſe, Lebanon would not be ſufficient to burn, nor the beaſts thereof ſufficient for a burnt-offering, Chap. 40.16. There was much uſe of fuell about the Temple; and it was formerly provided out of the publike treaſury. But that now failing, they take another order as here; that God might not be unſerved, and the daily ſacrifice neglected, which they held and called The abomination of deſolation

Verſe 35. And to bring the firſt-fruits of our Ground] Heb. The firſt-borne. Theſe firſt-fruits were the fiftieth part; and, if any would be more liberall in paying, the fourtieth; or, being poorer, the ſixtieth part.

And the firſt-fruits of all fruits of all trees] God required to be honoured with the firſtlings of all; to ſhew how he ſets by our young-ſervices. We prize nettle-buds when they firſt put forth: ſo doth God remember and regard the kindneſſe of our youth. Jer. 2.1.

Verſe 36. Alſo the firſt-born of our Sonnes] Theſe God claimed as his due, Exod. 12.2. and 22.29. Num. 3.13. and called for, as beſt beloved of the parents; that, together with them he might draw mens beſt affections to himſelfe. They were to be redeemed, as were alſo the firſtlings of all beaſts not fit for ſacrifice, Exod. 13.13. and the redemption-money brought to the Prieſts (who were Gods Receivers) that they might be the better encouraged in the Law of the Lord, as Hezekiah phraſeth it, 2 Chron. 31.4.

To bring to the houſe of our God, unto the Prieſts] No man might offer his own ſacrifice, though it were never ſo good, but preſent it to the Prieſt, Levit. 17.5. who was to offer as well the poor mans Lamb, as the rich mans Oxe: it is by Chriſt alone that we muſt draw nigh to God, &c.

Verſe 37. And that we ſhould bring the firſt-fruits of our dough] As oft as they baked, they gave a Cake unto the Prieſts; where they dwelled, throughout the Tribes: for they were diſperſed all abroad the land for inſtruction of the people, and exhortation to obedience to the Law of God. See Num. 15.20, 21.

And the tythes of our ground unto the Levites] And the tythes were paid to the Levites, not to the Prieſts: and out of them, the Levites paid a tenth to the Prieſts.

In all the Cities of our tillage] No places were tyth-free.

Verſe 38. And the Prieſt the Son of Aaron] That Son of Aaron by an eminency, the High-Prieſt.

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

When the Levites take tythes] As their Due, and not as a benevolence from the people. Melchizedech tythed Abraham, Heb. 7.6. It is your reward or wages which you dearly earne, and may juſtly call for, Num. 19.31. The chief of the Levites demanded their due, when they were not thought of: but, by great over-ſight, were paſſed over in the diviſion, Joſh. 21.1.

And the Levites ſhall bring up] See the Note on verſe 37.

Verſe 39. And we will not forſake the houſe of God] But frequent it our ſelves, and ſee that the Prieſts that miniſter, the porters and ſingers forſake it not, for want of neceſſary maintenance: as they were ſhortly after this, forced to do, And to flie every one to his field, Neh. 13.10. For a ſubſiſtence.