Nehemiah 11 commentary

In all ages, men have preferred their own ease and advantage to the public good. Even the professors of religion too commonly seek their own, and not the things of Christ. Few have had such attachment to holy things and holy places, as to renounce pleasure for their sake. Yet surely, our souls should delight to dwell where holy persons and opportunities of spiritual improvement most abound. If we have not this love to the city of our God, and to every thing that assists our communion with the Saviour, how shall we be willing to depart hence; to be absent from the body, that we may be present with the Lord? To the carnal-minded, the perfect holiness of the New Jerusalem would be still harder to bear than the holiness of God's church on earth. Let us seek first the favour of God, and his glory; let us study to be patient, contented, and useful in our several stations, and wait, with cheerful hope, for admission into the holy city of God.

CHAPTER 11

Ne 11:1, 2. The Rulers, Voluntary Men, and Every Tenth Man Chosen by Lot, Dwell at Jerusalem.

1. the rulers ... dwelt at Jerusalem--That city being the metropolis of the country, it was right and proper that the seat of government should be there. But the exigency of the times required that special measures should be taken to insure the residence of an adequate population for the custody of the buildings and the defense of the city. From the annoyances of restless and malignant enemies, who tried every means to demolish the rising fortifications, there was some danger attending a settlement in Jerusalem. Hence the greater part of the returned exiles, in order to earn as well as secure the rewards of their duty, preferred to remain in the country or the provincial towns. To remedy this state of things, it was resolved to select every tenth man of the tribes of Judah and Benjamin by lot, to become a permanent inhabitant of the capital. The necessity of such an expedient commended it to the general approval. It was the more readily submitted to because the lot was resorted to on all the most critical conjunctures of the Jewish history, and regarded by the people as a divine decision (Pr 18:18). This awakened strongly the national spirit; and patriotic volunteers came forward readily to meet the wishes of the authorities, a service which, implying great self-denial as well as courage, was reckoned in the circumstances of so much importance as entitled them to the public gratitude. No wonder that the conduct of these volunteers drew forth the tribute of public admiration; for they sacrificed their personal safety and comfort for the interests of the community because Jerusalem was at that time a place against which the enemies of the Jews were directing a thousand plots. Therefore, residence in it at such a juncture was attended with expense and various annoyances from which a country life was entirely free.

Ne 11:3-36. Their Names.

3. the chief of the province--that is, Judea. Nehemiah speaks of it, as it then was, a small appendix of the Persian empire.

in the cities of Judah dwelt every one in his possession in their cities--The returned exiles, who had come from Babylon, repaired generally, and by a natural impulse, to the lands and cities throughout the country which had been anciently assigned them.

Israel--This general name, which designated the descendants of Jacob before the unhappy division of the two kingdoms under Rehoboam, was restored after the captivity, the Israelites being then united with the Jews, and all traces of their former separation being obliterated. Although the majority of the returned exiles belonged to the tribes of Judah and Benjamin, they are here called Israel because a large number out of all the tribes were now intermingled, and these were principally the occupiers of the rural villages, while none but those of Judah and Benjamin resided in Jerusalem.

the Levites--These took possession of the cities allotted to them according as they had opportunity.

the Nethinims--A certain order of men, either Gibeonites or persons joined with them, who were devoted to the service of God.

4. at Jerusalem dwelt certain of the children of Judah--The discrepancy that is apparent between this [Ne 11:4-36] and the list formerly given in 1Ch 9:1-9, arose not only from the Jewish and Oriental practice of changing or modifying the names of persons from a change of circumstances, but from the alterations that must have been produced in the course of time. The catalogue in Chronicles contains those who came with the first detachment of returned exiles, while the list in this passage probably included also those who returned with Ezra and Nehemiah; or it was most probably made out afterwards, when several had died, or some, who had been inserted as going on the journey, remained, and others came in their stead.

9. overseer--that is, "captain" or "chief."

11. the ruler of the house of God--assistant of the high priest (Nu 3:32; 1Ch 9:11; 2Ch 19:11).

16. the oversight of the outward business of the house of God--that is, those things which were done outside, or in the country, such as the collecting of the provisions (1Ch 26:29).

17. the principal to begin the thanksgiving in prayer--that is, the leader of the choir which chanted the public praise at the time of the morning and evening sacrifice. That service was always accompanied by some appropriate psalm, the sacred music being selected and guided by the person named.

22. the sons of Asaph, the singers were over the business of the house of God--They were selected to take charge of providing those things which were required for the interior of the temple and its service, while to others was committed the care of the "outward business of the house of God" (Ne 11:16). This duty was very properly assigned to the sons of Asaph; for, though they were Levites, they did not repair in rotation to Jerusalem, as the other ministers of religion. Being permanent residents, and employed in duties which were comparatively light and easy, they were very competent to undertake this charge.

23. it was the king's commandment--It was the will of the Persian monarch in issuing his edict that the temple service should be revived in all its religious fulness and solemnity. As this special provision for the singers is said to have been by the king's commandment, the order was probably given at the request or suggestion of Ezra or Nehemiah.

24. Pethahiah ... was at the king's hand in all matters concerning the people--This person was entrusted with judicial power, either for the interest, or by the appointment, of the Persian monarch, and his duty consisted either in adjusting cases of civil dispute, or in regulating fiscal concerns.

25. some of the children of Judah dwelt at Kirjath-arba--The whole region in which the villages here mentioned were situated had been completely devastated by the Chaldean invasion; and, therefore, it must be assumed, that these villages had been rebuilt before "the children dwelt in them."

36. And of the Levites were divisions in Judah, and in Benjamin--Rather, there were divisions for the Levites; that is, those who were not resident in Jerusalem were distributed in settlements throughout the provinces of Judah and Benjamin.

To bring one of ten - Jerusalem certainly had many inhabitants at this time; but not sufficient to preserve the city, which was now encompassed with a wall, and the rebuilding of which was going on fast. Nehemiah therefore obliged one tenth of the country people to come and dwell in it, that the population might be sufficient for the preservation and defense of the city. Ten were set apart, and the lot cast among them to see which one of the ten should take up his residence in the city.

All the men that willingly offered - Some volunteered their services, which was considered a sacrifice to patriotism at that time, as Jerusalem afforded very few advantages, and was a place of considerable danger; hence the people spoke well of them, and no doubt prayed for God's blessing upon them.

Now these are the chief - A good deal of difference will be found between the enumeration here and that in 1Chr 9:2, etc. There, those only who came with Zerubbabel appear to be numbered; here, those, and the persons who came with Ezra and Nehemiah, enter into the account.

And Joel - was their overseer - Joel was chief or magistrate over those, and Judah was his second or deputy. Perhaps each had a different office, but that of Joel was the chief.

Ruler of the house of God - He had the command over all secular matters, as the high priest had over those which were spiritual.

Mighty men of valor - Noted for strength of body, and military courage.

And Shabbethai - This verse, with Neh 11:20, Neh 11:21, Neh 11:28, Neh 11:29, Neh 11:32, Neh 11:33, Neh 11:34, and Neh 11:35, are all wanting in the Septuagint and the whole chapter is wanting in the Arabic, the translator not being concerned in Jewish genealogies.

The outward business - Calmet supposes that he provided the victuals for the priests, victims for the sacrifices, the sacerdotal vestments, the sacred vessels, and other necessaries for the service of the temple.

The principal to begin the thanksgiving - The precentor, pitcher of the tune, or master-singer.

The overseer also of the Levites - פקיד pekid, the visitant, the inspector; translated επισκοπος, bishop, both by the Septuagint and Vulgate.

It was the king's commandment - By the king some understand David, and others Artaxerxes. It is most probable that it was the latter; who wished that a provision should be made for these, a part of whose office was to offer up prayers also, as well as praises. For we know that Darius made an ample provision for the priests, that they might offer sacrifices of sweet savor unto the God of heaven; and pray for the life of the king and of his sons, Ezr 6:10. Some have thought that they had been Jewish singers employed in the service of the Persian king, to whom he had given a salary, and to whom he wished still to continue the same.

Pethahiah - was at the king's hand - He was the governor appointed by the Persian king over the Jewish nation in those matters in which the civil government interfered with Jewish concerns. He no doubt fixed, levied, and received the tribute.

And at Jeshua - This city is nowhere else mentioned.

Mekonah - This city is also unknown.

Geba - Probably the same as Gibeah of Saul.

Ananiah - No city of this name is known.

Hadid - This place is also unknown.

Neballat - Also unknown.

Lod, and Ono - These towns were built by the sons of Elpaal, 1Chr 8:12.

The valley of craftsmen - See 1Chr 4:14. Probably this latter town was built in this valley.

And of the Levites were divisions - The Levites had their dwellings in the divisions of Judah and Benjamin. This is probably the meaning: the Syriac says, They had the half of Judah and Benjamin; which is not likely.

That the people whose hearts were now turned towards the Lord, would make the best provision for the support of God's work, and all those engaged in it, we may naturally suppose; but this could not be very great, as the complete service was not yet established, and the Levites themselves were few in number.

To dwell - That the buildings of the city might be compleated, and the safety of it better provided for.

Blessed - Because they denied themselves, and their own safety and profit for the publick good; for this city was the butt of all the malicious plots of their enemies; and for the present it was rather chargeable than beneficial to its inhabitants.

Province - Of Judea, which was now made a province. Israel - The generality of the people of Israel, whether of Judah, or Benjamin, or any other tribe. These he calls Israel rather than Judah, because there were many of the other tribes now incorporated with them; and because none of the tribes of Israel, except Judah and Benjamin, dwelt in Jerusalem.

Overseer - The captain of their thousand.

Outward - For those things belonging to the temple and its service, which were to be done without it, or abroad in the country, as the gathering in of the voluntary contributions, or other necessary provision out of the several parts of the land.

To begin - In the publick and solemn prayers and praises, which were constantly joined with the morning and evening sacrifice, at which the singers were present, and praised God with a psalm or hymn which, this man began.

The Nethinims dwelt in Ophel - Which was upon the wall of Jerusalem, because they were to do the servile work of the temple: therefore they were to be posted near it, that they might be ready to attend.

Was, &c. - Or, on the king's part, to determine civil causes and controversies between man and man, by the laws of that kingdom; between the king and people; as in matters of tribute, or grievances.

Divisions - Or, for the Levites (those who were not settled in Jerusalem) there were divisions, places appointed for them, and distributed among them. Thus were they settled free and easy, tho' few and poor. And they might have been happy, but for that general lukewarmness, with which they are charged by the prophet Malachi, who prophesied about this time and in whom prophecy ceased for some ages, 'till it revived in the great prophet.

1 ANd the rulers of the people dwelt at Jerusalem : the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem , the holy city, and nine parts to dwell in other cities.

Which their very Office in some sort obliged them to do.

That the buildings of the City might be compleated, and the Honour and Safety of it better provided for.

2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem .

Because they denied themselves, and their own safety and profit for the publick good: for this City was the Bu[illegible: 1+ letters]t of all the malicious plots of their Enemies; and for the present it was rather chargeable than beneficial to its Inhabitants, whereas the Country did more easily and certainly afford them supplies.

3 Now these are the chief of the province , that dwelt in Jerusalem: but in the cities of Judah, dwelt every one in his possession in their cities, to wit, Israel , the priests, and the Levites, and the Nethinims, and the children of Solomons servants.

i. e. Of Iudea, which was now made a province.

i. e. The generality of the People of Israel, whether of Iudah, or Benjamin, or any other Tribe; as appears by this general enumeration of all the Inhabitants of the Land, in which either the People of Iudah and Benjamin are included under the title of Israel, or they are not here mentioned▪ which is absurd to think, because they made up the greatest number of them. And these he calls Israel rather than Iudah, partly because there were many of the other Tribes now joined and incorporated with them: and partly because none of the Tribes of Israel, except Iudah and Benjamin, dwelt in Ierusalem, as appears from the sequel.

Marginal references: [illegible: 1 word]. 2. 43.; [illegible: 1 word]. 2. 55.

4 And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin : of the children of Judah; Athajah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez:

For to these two Tribes this City anciently and most properly belonged, although some also of other Tribes dwelt in it. Of which, and other things relating to this catalogue, see 1 Chron. [illegible: 1+ letters] ▪ 3▪ &c.

And his Family and relations with him, and under him as their head, as appears from v. 6.

Marginal references: one.

6 All the sons of Perez that dwelt at Jerusalem, were four hundred threescore and eight valiant men ▪

Such were most proper for this place and time, because of its many Enemies round about it.

8 And after him Gabbai, Sallai, nine hundred twenty and eight ▪

So here were more of Benjamin, than of Iudah, because the City did chiefly and most properly belong to that Tribe, as hath been noted before.

9 And Joel the son of Zichri was their overseer : and Judah the son of Senuah, was second over the city.

The Captain of their Thousand.

11 Serajah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Merajoth, the son of Ahitub, was the ruler of the house of God .

One of the chief-Priests, who ruled with and under the High-Priest, See Numb. 3. 32. 1 Chr. 9. 11. 2 Chr. 19. 11. & 31. 13.

14 And their brethren mighty men of valour, an hundred twenty and eight: and their overseer was Zabdiel, the son of one of the great men .

i. e. Of a person then or lately eminent in Valour, or Worth, or Dignity. Or of Gedolim, or Haggedoli[illegible: 1+ letters], a man so called.

Marginal references: Or, the [illegible: 1 word] of Haggedoji[illegible: 1+ letters].

16 And Shabbethai, and Jozabad of the chief of the Levites, had the oversight of the outward business of the house of God .

i. e. For those things belonging to the Temple and its service, which were to be done without it, or abroad in the Country, as for the gathering in of the voluntary Contributions, or other necessary provisions out of the several parts of the Land. See 1 Chr. 26. 29.

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

17 And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer : and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Jeduthun.

i. e. In the publick and solemn Prayers and Praises, which were constantly joined with the morning and evening Sacrifice, at which the Singers were present, and praised God with a Psalm or Hymn, which this man began.

22 The overseer also of the Levites at Jerusalem, was Uzzi the son of Bani, the son of Hashabiah the son of Mattaniah, the son of Micha: of the sons of Asaph, the singers were over the business of the house of God .

i. e. Were to take care at Jerusalem for the supply of such things as were necessary for the Temple and the service of God, from time to time, whilest others minded the outward business, v. 16. And this Office was very proper for them, both as they were Levites▪ to whose care those things belonged; and as they were Singers, who were not to come to Ierusalem by turns, as other Levites, and as the Priests did, but were constantly to reside there, and therefore were more capable of minding this business. Besides their Employment was not so frequent, nor so great as some others were, and therefore they had more leisure for it.

23 For it was the kings commandment concerning them, that a certain portion should be for the singers, due for every day.

Or, therefore. For the following words contain either a reason why they were set over that business; or a recompense for it; or a provision that they might diligently attend to it.

Either 1. Davids, who made this constitution▪ Or rather 2. The Kings of Persia, who is called simply the king in the next verse also: who took this care at the request and by the direction of Ezra or Nehemiah. Or this might be Nehemiah's Command, which is called the Kings Command, because it was done by the Kings Deputy, or a Commissioner whom the King impowered to do what he saw fit for the House and Service of God, commanding all the People to obey him therein; as he had formerly done▪ Ezra 7. 18, 20, 23.

Marginal references: Or, [illegible: 1 word] [illegible: 1 word].

24 And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, was at the kings hand in all matters concerning the people .

Or, on the kings part, to determine Civil Causes and Controversies between Man and Man, by the Laws of that Kingdom; which peradventure he understood better than Nehemiah, and therefore was appointed for this work, but still under Nehemiah. Or, according to the kings appointment, as the hand is used, as Numb. 4. 49. and elsewhere.

Either in civil differences between them: or in things between the King and People; as in matters of Tribute, or Grievances, &c. wherein this man possibly was chief Justitiary under Nehemiah.

25 And for the villages, with their fields, some of the children of Judah dwelt at Kirjath-arba , and in the villages thereof, and at Dibon, and in the villages thereof, and at Jekabzeel, and in the villages thereof.

This, and most of the other places here named had been destroyed by the Chaldeans; but the Jews now repaired the best of the ruinated Houses, and by degrees rebuilt others.

Marginal references: Heb. daughters.

35 Lod, and Ono, the valley of craftsmen .

Or, in the valley, &c. Or this is another place called Ge-baharasim.

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

36 And of the Levites, were divisions in Judah and in Benjamin.

Or, for the Levites (to wit, those of them who were not settled in Ierusalem) there were divisions, i. e. places appointed for them▪ and distributed among them.

Neh 11:1-2

Neh 11:1 and Neh 11:2 narrate the carrying out of Nehemiah’s resolution, Neh 7:4, to make Jerusalem more populous, and follow Neh 7:5 as to matter, but the end of Neh 10 as to time. For while Nehemiah, after the completion of the wall, was occupied with the thought of bringing into the thinly populated capital a larger number of inhabitants, and had for this purpose convoked a public assembly, that a list of the whole Israelite population of the towns of Benjamin and Judah might be taken in hand, the seventh month of the year arrived, in which all the people assembled at Jerusalem to perform those acts of worship and solemnities (described Neh 8-10) in which this month abounded. Hence it was not till after the termination of these services that Nehemiah was able to carry out the measures he had resolved on. For there can be no doubt that Neh 11:1 and Neh 11:2 of the present chapter narrate the execution of these measures. The statement that one in ten of all the people was appointed by lot to dwell in Jerusalem, and the remaining nine in other cities, and that the people blessed the men who showed themselves willing to dwell at Jerusalem, can have no other meaning than, that the inhabitants of Jerusalem were increased in this proportion, and that this was consequently the measure which God had, according to Neh 7:5, put it into Nehemiah’s heart to take. The statement taken by itself is indeed very brief, and its connection with Neh 7:5 not very evident. But the brevity and abruptness do not justify Bertheau’s view, that these two verses are not the composition of Nehemiah himself, but only an extract from a larger context, in which this circumstance was fully explained. For Nehemiah’s style not unfrequently exhibits a certain abruptness; comp. e.g., the commencements of chs. 5 and 6, or the information Neh 13:6, which are no less abrupt, and which yet no one has conceived to be mere extracts from some other document. Besides, as the connection between Neh 7:5 and Neh 11:1 is interrupted by the relation of the events of the seventh month, so, too, is the account of the building of the wall, Neh 4:17; Neh 6:15., and Neh 7:1, interrupted by the insertion of occurrences which took place during its progress. The first sentence, Neh 11:1, ”And the rulers of the people dwelt at Jerusalem,” cannot be so closely connected with the next, “and the rest of the people cast lots,” etc., as to place the rulers in direct contrast to the rest of the people, but must be understood by its retrospect to Neh 7:4, which gives the following contrast: The rulers of the people dwelt at Jerusalem, but few of the people dwelt there; to this is joined the next sentence: and the rest of the people cast lots. The “rest of the people” does not mean the assembled people with the exception of the rulers, but the people with the exception of the few who dwelt at Jerusalem. These cast lots to bring (להביא) one of ten to dwell in Jerusalem. The predicate, the holy city, occurs here and Neh 11:18 for the first time. Jerusalem is so called, on the ground of the prophecies, Joe 3:17 and Isa 48:2, because the sanctuary of God, the temple, was there. בּערים means, in the other cities of Judah and Benjamin. המּתנדּבים, those who showed themselves willing to dwell in Jerusalem, is taken by most expositors in contrast to those who were bound to do this in consequence of the decision of the lot; and it is then further supposed that some first went to Jerusalem of their free choice, and that the lot was then cast with respect to the rest. There are not, however, sufficient grounds for this conclusion, nor yet for the assumption that the decision of the lot was regarded as a constraint. The disposal of the lot was accepted as a divine decision, with which all had, whether willingly or unwillingly, to comply. All who willingly acquiesced in this decision might be designated as מתנדּבים; and these departed to Jerusalem accompanied by the blessings of the people. Individuals are not so much meant, as chiefly fathers of families, who went with their wives and children.

Neh 11:3-6 The inhabitants of Jerusalem and the other cities. - Neh 11:3 The title reads: “These are the heads of the province who dwelt at Jerusalem; and in the cities of Judah dwelt every one in his possession in their cities, Israel, the priests, the Levites, the Nethinim, and the sons of Solomon’s servants.” המּדינה is, as in Ezr 2:1, the land of Judah, as a province of the Persian kingdom. The repetition of ישׁבוּ after יהוּדה בּערי is not to be understood as contrasting those who dwelt in the cities with the dwellers in Jerusalem in the sense of “but in the cities of Judah dwelt,” etc., but is here a mere pleonasm. Even the enumeration of the different classes of inhabitants: Israel, the priests, etc., clearly shows that no such contrast is intended; for Israel, the priests, etc., dwelt not only in Jerusalem, but also, according to Neh 11:20, in the other cities of Judah. And this is placed beyond all doubt by the contents of the list following; the inhabitants of Jerusalem being enumerated vv. 4-24, and the inhabitants of the other cities of Judah and Benjamin, Neh 11:25-36. If, however, this title refers to the whole of the following list, it cannot, as Rambach and others thought, contain only an enumeration of those who, in consequence of the lot, had taken up their residence at Jerusalem, but must be intended as a list of the population of the whole province of Judah in the times of Ezra and Nehemiah. It seems strange that the title should announce המּדינה ראשׁי, while in the list of the inhabitants of Jerusalem are given, besides the heads, the numbers of their brethren, i.e., of the individuals or fathers of families under these heads; and that in the list of the inhabitants of the other cities, only inhabitants of Judah and Benjamin are spoken of. Hence this statement refers a potiori to the heads, including the houses and families belonging to them, while in the case of the other cities it is assumed that the inhabitants of each locality were under a head. With Neh 11:4 begins the enumeration of the heads dwelling in Jerusalem, with their houses; and the first clause contains a special title, which affirms that (certain) of the children of Judah and of the children of Benjamin dwelt at Jerusalem. On the parallel list of the inhabitants of Jerusalem before the captivity, 1 Chron 9:2-34, and its relation to the present list, see the remarks on 1 Chron 9.

Neh 11:7-9

Of the Benjamites there were two heads of houses: Sallu, and after him Gabbai-Sallai, with nine hundred and twenty-eight fathers of families. Their chief was Joel the son of Zichri, and Jehuda the son of Sennah over the city as second (prefect).

Neh 11:10-14

Of the priests: Jedaiah, Joiarib, and Jachin, three heads of houses, therefore of orders of priests (for בּן before Joiarib probably crept into the text by a clerical error; see rem. on 1Ch 9:10); Seraiah, a descendant of Ahitub, as ruler of the house of God, and their brethren, i.e., the eight hundred and twenty-two ministering priests belonging to these three orders. Also Adaiah, of the house or order of Malchiah, and his brethren, two hundred and forty-two fathers of families; and lastly, Amashai, of the order of Immer, with one hundred and twenty-eight brethren, i.e., priests. And their chief was Zabdiel ben Haggedolim (lxx υἱὸς τῶν μεγάλων). עליהם refers to all the before-named priests. לעבות ראשׁים heads of fathers, i.e., of families, Neh 11:13, is striking, for the brethren of Adaiah (אחיו), in number two hundred and forty-two, could not be heads of houses, but only fathers of families. The words seem to have come into the text only by comparing it with 1Ch 9:13. If they were genuine, we should be obliged to understand לעבות ראשׁים of fathers of families, contrary to general usage.

Neh 11:15-19

Of Levites, Shemaiah, a descendant of Bunni, with the members of his house; Shabbethai and Jozabad, “of the heads of the Levites over the outward business of the house of God,” i.e., two heads of the Levites who had the care of the outward business of the temple, probably charged with the preservation of the building and furniture, and the office of seeing that all things necessary for the temple worship were duly delivered. The names Shabbethai and Jozabad have already occurred, Neh 8:7, as those of two Levites, and are here also personal names of heads of Levites, as the addition הלויּם מראשׁי informs us. As the office of these two is stated, so also is that of those next following in Neh 11:17; whence it appears that Shemaiah, of whom no such particular is given, was head of the Levites charged with attending on the priests at the sacrificial worship (the האלהים בּית מלאכת, Neh 11:22). The three named in Neh 11:17, Mattaniah an Asaphite, Bakbukiah, and Abda a Jeduthunite, are the chiefs of the three Levitical orders of singers. Mattaniah is called התּחלּה ראשׁ, head of the beginning, which gives no meaning; and should probably, as in the lxx and Vulgate, be read התּהלּה ראשׁ: head of the songs of praise, - he praised for who praised, i.e., sounded the Hodu for prayer; comp. 1Ch 16:5, where Asaph is called the chief of the band of singers. He is followed by Bakbukiah as second, that is, leader of the second band (מאחיו משׁנה like משׁנהוּ,   1Ch 16:5); and Abda the Jeduthunite, as leader of the third. All the Levites in the holy city, i.e., all who dwelt in Jerusalem, amounted to two hundred and eighty-four individuals or fathers of families. The number refers only to the three classes named Neh 11:15-17. For the gatekeepers are separately numbered in Neh 11:19 as one hundred and seventy-two, of the families of Akkub and Talmon.

Certain special remarks follow in Neh 11:20. - Neh 11:20 states that the rest of the Israelites, priests, and Levites dwelt in all the (other) cities of Judah, each in his inheritance. These cities are enumerated in Neh 11:25.

Neh 11:21

The Nethinim dwelt in Ophel, the southern slope of Mount Moriah; see rem. on Neh 3:26. Their chiefs were Zihah and Gispa. ציחה occurs Ezr 2:43, followed by חשׂוּפא, as head of a division of Levites; whence Bertheau tries, but unsuccessfully, to identify the latter name with גּשׁפּא. For it does not follow that, because a division of Nethinim was descended from Hasupha, that Gishpa, one of the chiefs of those Nethinim who dwelt on Ophel, must be the same individual as this Hasupha.

Neh 11:22-23

And the overseer (chief) of the Levites at Jerusalem was Uzzi, the son of Bani, of the sons of Asaph, the singers, in the business of the house of God. The מלאכה of the house of God was the duty of the Levites of the house of Shemaiah, Neh 11:15. Hence the remark in the present verse is supplementary to Neh 11:15. The chiefs or presidents of the two other divisions of Levites - of those to whom the outward business was entrusted, and of the singers - are named in Neh 11:16 and Neh 11:17; while, in the case of those entrusted with the business of the house of God, Neh 11:15, the chiefs are not named, probably because they were over the singers, the sons of Asaph, who in Neh 11:15 had not as yet been named. This is therefore done afterwards in Neh 11:22. מלאכת לנגד, coram opere, i.e., circa ea negotia, quae coram in templo exigenda erant (Burm. in Ramb.), does not belong to המּשׁררים, but to הלויּם פּקיד: Uzzi was overseer of the Levites in respect of their business in the house of God, i.e., of those Levites who had the charge of this business. The reason of this is thus given in Neh 11:23 : “for a command of the king was over them, and an ordinance was over the singers concerning the matter of every day.” עליהם refers to the Levites. “A command of the king was over them” means: the king had commanded them. This command was concerning בּיומו יום דּבר, the matter of every day. The words stand at the end of the verse, because they refer to the two subjects המּלך and אמנה. אמנה is an arrangement depending upon mutual agreement, a treaty, an obligation entered into by agreement; comp. Neh 10:1. The meaning of the verse is: The every-day matter was laid upon the Levites by the command of the king, upon the singers by an agreement entered into. בּיומו יום דּבר, pensum quotidianum, is correctly explained by Schmid: de rebus necessariis in singulos dies. That we are not to understand thereby the contribution for every day, the rations of food (Ramb., Berth.), but the duty to be done on each day, is obvious from the context, in which not provisions, but the business of the Levites, is spoken of; and Uzzi the Asaphite was placed over the Levites in respect of their business in the house of God, and not in respect of food and drink. The business of the Levites in the house of God was determined by the command of the king; the business of the singers, on the contrary, especially that one of the singers should exercise a supervision over the services of the Levites in worship, was made the matter of an אמנה, an agreement entered into among themselves by the different divisions of Levites. The king is not David, who once regulated the services of the Levites (1Ch 23:4.), but the Persian king Artaxerxes, who is mentioned as המּלך in Neh 11:24; and המּלך מצות undoubtedly refers to the full power bestowed by Artaxerxes upon Ezra to order all that concerned the worship of God at Jerusalem; Ezr 7:12.

Neh 11:24

Finally, the official is named who had to transact with the king the affairs of the people, i.e., of the whole Jewish community in Judah and Jerusalem. Pethahiah, a Jew of the descendants of Zerah, was at the king’s hand in all matters concerning the people. המּלך ליד can scarcely be understood of a royal commissioner at Jerusalem, but certainly designates an official transacting the affairs of the Jewish community at the hand of the king, at his court.The inhabitants of the towns of Judah and Benjamin. - The heads who, with their houses, inhabited country districts are here no longer enumerated, but only the towns, with their adjacent neighbourhoods, which were inhabited by Jews and Benjamites; and even these are but summarily mentioned.

Neh 11:25-30

The districts inhabited by the children of Judah. “And with respect to the towns in their fields, there dwelt of the sons of Judah in Kirjath-arba and its daughters,” etc. The use of אל as an introductory or emphatic particle is peculiar to this passage, ל ,egassap being elsewhere customary in this sense; comp. Ew. §310, a. אל denotes a respect to something. חצרים, properly enclosures, signifies, according to Lev 25:31, villages, towns, boroughs, without walls. שׂדות, fields, field boundaries. בּנותיה, the villages and estates belonging to a town; as frequently in the lists of towns in the book of Joshua. Kirjath-arba is Hebron, Gen 23:2. Jekabzeel, like Kabzeel, Jos 15:21. חצריה, its enclosed places, the estates belonging to a town, as in Jos 15:45. Jeshua, mentioned only here, and unknown. Moladah and Beth-phelet, Jos 15:26-27. Hazar-shual, i.e., Fox-court, probably to be sought for in the ruins of Thaly; see rem. on Jos 15:28. Beersheba, now Bir es Seba; see rem. on Gen 21:31. Ziklag, at the ancient Asluj, see Jos 15:31. Mekonah, mentioned only here, and unknown. En-rimmon; see rem. on 1Ch 4:32. Zareah, Jarmuth, Zanoah, and Adullam in the plains (see Jos 15:33-35), where were also Lachish and Azekah; see on 2Ch 11:9. - In Neh 11:30 the whole region then inhabited by Jews is comprised in the words: “And they dwelt from Beer-sheba (the south-western boundary of Canaan) to the valley of Hinnom, in Jerusalem,” through which ran the boundaries of the tribes of Benjamin and Judah (Jos 15:8).

Neh 11:31-35

The dwellings of the Benjamites. Neh 11:31 The children of Benjamin dwelt from Geba to Michmash, Aija, etc. Geba, according to 2Ki 23:8 and Jos 14:10, the northern boundary of the kingdom of Judah, is the half-ruined village of Jibia in the Wady el Jib, three leagues north of Jerusalem, and three-quarters of a league north-east of Ramah (Er Ram); see on Jos 18:24. Michmash (מכמשׁ or מכמס), now Mukhmas, sixty-three minutes north-east of Geba, and three and a half leagues north of Jerusalem; see rem. on 1Sa 13:2. Aija (עיּא or עיּת, Isa 10:28), probably one with העי, Jos 7:2; Jos 8:1., the situation of which is still a matter of dispute, Van de Velde supposing it to be the present Tell el Hadshar, three-quarters of a league south-east of Beitin; while Schegg, on the contrary, places it in the position of the present Tayibeh, six leagues north of Jerusalem (see Delitzsch on Isa. at Isa 10:28-32, etc., translation), - a position scarcely according with Isa 10:28., the road from Tayibeh to Michmash and Geba not leading past Migron (Makhrun), which is not far from Beitin. We therefore abide by the view advocated by Krafft and Strauss, that the ruins of Medinet Chai or Gai, east of Geba, point out the situation of the ancient Ai or Ajja; see rem. on Jos 7:2. Bethel is the present Beitin; see on Jos 7:2. The position of Nob is not as yet certainly ascertained, important objections existing to its identification with the village el-Isawije, between Anâta and Jerusalem; comp. Valentiner (in the Zeitschrift d. deutsch. morgld. Gesellsch. xii. p. 169), who, on grounds worthy of consideration, transposes Nob to the northern heights before Jerusalem, the road from which leads into the valley of Kidron. Ananiah (ענניה), a place named only here, is conjectured by Van de Velde (after R. Schwartz), Mem. p. 284, to be the present Beit Hanina (Arab. hnı̂nâ), east of Nebi Samwil; against which conjecture even the exchange of ע and ח raises objections; comp. Tobler, Topographie, ii. p. 414. Hazor of Benjamin, supposed by Robinson (Palestine) to be Tell 'Assur, north of Tayibeh, is much more probably found by Tobler, Topographie, ii. p. 400, in Khirbet Arsûr, perhaps Assur, Arab. ‛ṣûr, eight minutes eastward of Bir Nebâla (between Rama and Gibeon); comp. Van de Velde, Mem. p. 319. Ramah, now er Râm, two leagues north of Jerusalem; see rem. on Jos 18:25. Githaim, whither the Beerothites fled, 2Sa 4:3, is not yet discovered. Tobler (dritte Wand. p. 175) considers it very rash to identify it with the village Katanneh in Wady Mansur. Hadid, Ἀδιδά, see rem. on Ezr 2:33. Zeboim, in a valley of the same name (1Sa 13:18), is not yet discovered. Neballat, mentioned only here, is preserved in Beith Nebala, about two leagues north-east of Ludd (Lydda); comp. Rob. Palestine, and Van de Velde, Mem. p. 336. With respect to Lod and Ono, see rem. on 1Ch 8:12; and on the valley of craftsmen, comp. 1Ch 4:14. The omission of Jericho, Gibeon, and Mizpah is the more remarkable, inasmuch as inhabitants of these towns are mentioned as taking part in the building of the wall (Neh 3:2, Neh 3:7).

Neh 11:36

The enumeration concludes with the remark, “Of the Levites came divisions of Judah to Benjamin,” which can only signify that divisions of Levites who, according to former arrangements, belonged to Judah, now came to Benjamin, i.e., dwelt among the Benjamites. Lists of Priests and Levites. Dedication of the Wall of Jerusalem - Nehemiah 12:1-43

The list of the inhabitants of the province, Neh 11, is followed by lists of the priests and Levites (Neh 12:1-26). These different lists are, in point of fact, all connected with the genealogical register of the Israelite population of the whole province, taken by Nehemiah (Neh 7:5) for the purpose of enlarging the population of Jerusalem, though the lists of the orders of priests and Levites in the present chapter were made partly at an earlier, and partly at a subsequent period. It is because of this actual connection that they are inserted in the history of the building of the wall of Jerusalem, which terminates with the narrative of the solemn dedication of the completed wall in vv. 27-43.

The Re-peopling of Jerusalem. (b. c. 444.)

1 And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities. 2 And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem. 3 Now these are the chief of the province that dwelt in Jerusalem: but in the cities of Judah dwelt every one in his possession in their cities, to wit, Israel, the priests, and the Levites, and the Nethinims, and the children of Solomon's servants. 4 And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin. Of the children of Judah; Athaiah the son of Uzziah, the son of Zechariah, the son of Amariah, the son of Shephatiah, the son of Mahalaleel, of the children of Perez; 5 And Maaseiah the son of Baruch, the son of Colhozeh, the son of Hazaiah, the son of Adaiah, the son of Joiarib, the son of Zechariah, the son of Shiloni. 6 All the sons of Perez that dwelt at Jerusalem were four hundred threescore and eight valiant men. 7 And these are the sons of Benjamin; Sallu the son of Meshullam, the son of Joed, the son of Pedaiah, the son of Kolaiah, the son of Maaseiah, the son of Ithiel, the son of Jesaiah. 8 And after him Gabbai, Sallai, nine hundred twenty and eight. 9 And Joel the son of Zichri was their overseer: and Judah the son of Senuah was second over the city. 10 Of the priests: Jedaiah the son of Joiarib, Jachin. 11 Seraiah the son of Hilkiah, the son of Meshullam, the son of Zadok, the son of Meraioth, the son of Ahitub, was the ruler of the house of God. 12 And their brethren that did the work of the house were eight hundred twenty and two: and Adaiah the son of Jeroham, the son of Pelaliah, the son of Amzi, the son of Zechariah, the son of Pashur, the son of Malchiah, 13 And his brethren, chief of the fathers, two hundred forty and two: and Amashai the son of Azareel, the son of Ahasai, the son of Meshillemoth, the son of Immer, 14 And their brethren, mighty men of valour, a hundred twenty and eight: and their overseer was Zabdiel, the son of one of the great men. 15 Also of the Levites: Shemaiah the son of Hashub, the son of Azrikam, the son of Hashabiah, the son of Bunni; 16 And Shabbethai and Jozabad, of the chief of the Levites, had the oversight of the outward business of the house of God. 17 And Mattaniah the son of Micha, the son of Zabdi, the son of Asaph, was the principal to begin the thanksgiving in prayer: and Bakbukiah the second among his brethren, and Abda the son of Shammua, the son of Galal, the son of Jeduthun. 18 All the Levites in the holy city were two hundred fourscore and four. 19 Moreover the porters, Akkub, Talmon, and their brethren that kept the gates, were a hundred seventy and two.

Jerusalem is called here the holy city (v. 1), because there the temple was, and that was the place God had chosen to put his name there; upon this account, one would think, the holy seed should all have chosen to dwell there and have striven for a habitation there; but, on the contrary, it seems they declined dwelling there, 1. Because a greater strictness of conversation was expected from the inhabitants of Jerusalem than from others, which they were not willing to come up to. Those who care not for being holy themselves are shy of dwelling in a holy city; they would not dwell in the New Jerusalem itself for that reason, but would wish to have a continuing city here upon earth. Or, 2. Because Jerusalem, of all places, was most hated by the heathen their neighbours, and against it their malicious designs were levelled, which made that the post of danger (as the post of honour usually is) and therefore they were not willing to expose themselves there. Fear of persecution and reproach, and of running themselves into trouble, keeps many out of the holy city, and makes them backward to appear for God and religion, not considering that, as Jerusalem is with a special malice threatened and insulted by its enemies, so it is with a special care protected by its God and made a quiet habitation, Isa. xxxiii. 20; Ps. xlvi. 4, 5. Or, 3. Because it was more for their worldly advantage to dwell in the country. Jerusalem was no trading city, and therefore there was no money to be got there by merchandise, as there was in the country by corn and cattle. Note, All seek their own, not the things that are Jesus Christ's, Phil. ii. 21. It is a general and just complaint that most people prefer their own wealth, credit, pleasure, ease, and safety, before the glory of God and the public good. People being thus backward to dwell at Jerusalem, now that it was poor, we are here told,

I. By what means it was replenished. 1. The rulers dwelt there, v. 1. That was the proper place for them to reside in, because there were set the thrones of judgment (Ps. cxxii. 5), and thither, in all difficult matters, the people resorted with their last appeals. And if it were an instance of eminent affection to the house of God, zeal for the public good, and of faith, and holy courage, and self-denial, to dwell there at this time, the rulers would be examples of these to their inferiors. Their dwelling there would invite and encourage others to dwell there too. Magnates magnetes—the mighty are magnetic. When great men choose the holy city for their habitation their example brings holiness into reputation, and their zeal will provoke very many. 2. There were some that willingly offered themselves to dwell at Jerusalem, nobly foregoing their own secular interest for the public welfare, v. 2. It is upon record, to their honour, that when others were shy of venturing upon difficulty, loss, and danger, they sought the good of Jerusalem, because of the house of the Lord their God. Those shall prosper that thus love Zion, Ps. cxxii. 6, 9. It is said, The people blessed them. They praised them; they prayed for them; they praised God for them. Many that do not appear forward themselves for the public good will yet give a good word to those that do. God and man will bless those that are public blessings, which should encourage us to be zealous in doing good. 3. They, finding that yet there was room, concluded upon a review of their whole body to bring one in ten to dwell in Jerusalem; who they should be was determined by lot, the disposal whereof, all knew, was of the Lord. This would prevent strife, and would be a great satisfaction to those on whom the lot fell to dwell at Jerusalem, that they plainly saw God appointing the bounds of their habitation. They observed the proportion of one in ten, as we may suppose, to bring the balance between the city and country to a just and equal poise; so it seems to refer to the ancient rule of giving the tenth to God; and what is given to the holy city he reckons given to himself.

II. By what persons it was replenished. A general account is here given of the inhabitants of Jerusalem because the governors of Judah looked upon them as their strength in the Lord of hosts their God, and valued them accordingly, Zech. xii. 5. 1. Many of the children of Judah and Benjamin dwelt there; for, originally, part of the city law in the lot of one of those tribes and part in that of the other; but the greater part was in the lot of Benjamin, and therefore here we find of the children of Judah only 468 families in Jerusalem (v. 6), but of Benjamin 928, v. 7, 8. Thus small were its beginnings, but afterwards, before our Saviour's time, it grew much more populous. Those of Judah all descended from Perez, or Pharez, that son of Judah of whom, as concerning the flesh, Christ came. And, though the Benjamites were more in number, yet of the men of Judah it is said (v. 6) that they were valiant men, fit for service, and able to defend the city in case of an attack. Judah has not lost its ancient character of a lion's whelp, bold and daring. Of the Benjamites that dwelt in Jerusalem we are here told who was overseer, and who was second, v. 9. For it is as necessary for a people to have good order kept up among themselves as to be fortified against the attacks of their enemies from abroad, to have good magistrates as to have good soldiers. 2. The priests and Levites did many of them settle at Jerusalem; where else should men that were holy to God dwell, but in the holy city? (1.) Most of the priests, we may suppose, dwelt there, for their business lay where the temple was. Of those that did the work of the house in their courses here were 822 of one family, 242 of another, and 128 of another, v. 12-14. It was well that those labourers were not few. It is said of some of them that they were mighty men of valour (v. 14); it was necessary that they should be so, for the priesthood was not only a work, which required might, but a warfare, which required valour, especially now. Of one of these priests it is said that he was the son of one of the great men. It was no disparagement to the greatest man they had to have his son in the priesthood; he might magnify his office, for his office did not in the least diminish him. (2.) Some of the Levites also came and dwelt at Jerusalem, yet but few in comparison, 284 in all (v. 18), with 172 porters (v. 19), for much of their work was to teach the good knowledge of God up and down the country, for which purpose they were to be scattered in Israel. As many as there was occasion for attended at Jerusalem; the rest were doing good elsewhere. [1.] It is said of one of the Levites that he had the oversight of the outward business of the house of God, v. 16. The priests were chief managers of the business within the temple gates; but this Levite was entrusted with the secular concerns of God's house, that were in ordine ad spiritualia—subservient to its spiritual concerns, the collecting of the contributions, the providing of materials for the temple service, and the like, which it was necessary to oversee, else the inward business would have been starved and have stood still. Those who take care of the ta exo—the outward concerns of the church, the serving of its tables, are as necessary in their place as those who take care of its ta eso—its inward concerns, who give themselves to the word and prayer. [2.] It is said of another that he was the principal to begin the thanksgiving in prayer. Probably he had a good ear and a good voice, and was a scientific singer, and therefore was chosen to lead the psalm. He was precentor in the temple. Observe, Thanksgiving is necessary in prayer; they should go together; giving thanks for former mercies is a becoming way of begging further mercies. And care should be taken in public service that every thing be done in the best manner, decently and in good order— in prayer, that one speak and the rest join—in singing, that one begin and the rest follow.

The Distribution of the People. (b. c. 444.)

20 And the residue of Israel, of the priests, and the Levites, were in all the cities of Judah, every one in his inheritance. 21 But the Nethinims dwelt in Ophel: and Ziha and Gispa were over the Nethinims. 22 The overseer also of the Levites at Jerusalem was Uzzi the son of Bani, the son of Hashabiah, the son of Mattaniah, the son of Micha. Of the sons of Asaph, the singers were over the business of the house of God. 23 For it was the king's commandment concerning them, that a certain portion should be for the singers, due for every day. 24 And Pethahiah the son of Meshezabeel, of the children of Zerah the son of Judah, was at the king's hand in all matters concerning the people. 25 And for the villages, with their fields, some of the children of Judah dwelt at Kirjath-arba, and in the villages thereof, and at Dibon, and in the villages thereof, and at Jekabzeel, and in the villages thereof, 26 And at Jeshua, and at Moladah, and at Beth-phelet, 27 And at Hazar-shual, and at Beer-sheba, and in the villages thereof, 28 And at Ziklag, and at Mekonah, and in the villages thereof, 29 And at En-rimmon, and at Zareah, and at Jarmuth, 30 Zanoah, Adullam, and in their villages, at Lachish, and the fields thereof, at Azekah, and in the villages thereof. And they dwelt from Beer-sheba unto the valley of Hinnom. 31 The children also of Benjamin from Geba dwelt at Michmash, and Aija, and Bethel, and in their villages, 32 And at Anathoth, Nob, Ananiah, 33 Hazor, Ramah, Gittaim, 34 Hadid, Zeboim, Neballat, 35 Lod, and Ono, the valley of craftsmen. 36 And of the Levites were divisions in Judah, and in Benjamin.

Having given an account of the principal persons that dwelt in Jerusalem (a larger account of whom he had before, 1 Chron. ix. 2, &c.), Nehemiah, in these verses, gives us some account of the other cities, in which dwelt the residue of Israel, v. 20. It was requisite that Jerusalem should be replenished, yet not so as to drain the country. The king himself is served of the field, which will do little service if there be not hands to manage it. Let there therefore be no strife, no envy, no contempt, no ill will, between the inhabitants of the cities and those of the villages; both are needful, both useful, and neither can be spared. 1. The Nethinims, the posterity of the Gibeonites, dwelt in Ophel, which was upon the wall of Jerusalem (ch. iii. 26), because they were to do the servile work of the temple, which therefore they must be posted near to, that they might be ready to attend, v. 21. 2. Though the Levites were dispersed through the cities of Judah, yet they had an overseer who resided in Jerusalem, superior of their order and their provincial, to whom they applied for direction, who took care of their affairs and took cognizance of their conduct, whether they did their duty, v. 22. 3. Some of the singers were appointed to look after the necessary repairs of the temple, being ingenious men, and having leisure between their hours of service; they were over the business of the house of God, v. 22. And, it seems, the king of Persia had such a kindness for their office that he allotted a particular maintenance for them, besides what belonged to them as Levites, v. 23. 4. Here is one that was the king's commissioner at Jerusalem. He was of the posterity of Zerah (v. 24); for of that family of Judah there were some new settled in Jerusalem, and not all of Pharez, as appears by that other catalogue, 1 Chron. ix. 6. He is said to be at the king's hand, or on the king's part, in all matters concerning the people, to determine controversies that arose between the king's officers and his subjects, to see that what was due to the king from the people was duly paid in and what was allowed by the king for the temple service was duly paid out, and happy it was for the Jews that one of themselves was in this post. 5. Here is an account of the villages, or country towns, which were inhabited by the residue of Israel—the towns in which the children of Judah dwelt (v. 25-30), those that were inhabited by the children of Benjamin (v. 31-35), and divisions for the Levites among both, v. 36. We will now suppose them safe and easy, though few and poor, but by the blessing of God they were likely to increase in wealth and power, and they would have been more likely if there had not been that general profaneness among them, and lukewarmness in religion, with which they were charged in God's name by the prophet Malachi, who, it is supposed, prophesied about this time, and in whom prophecy ceased for some ages, till it revived in the great prophet and his forerunner.

CHAP. XI. Verſe 1. And the Rulers of the people dwelt at Jeruſalem.

THis City, being before repaired, beginneth now to be repeopled. See chap. 7.4. The Rulers there took up their ſeat, (as was fit, and as in all chief Cities is uſuall) ſo that thither the Tribes went up, the Tribes of the Lord, &c. And there were ſet the Thrones of Judgment, Pſal. 122.5.

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

To bring one of ten] This ſhadowed out the paucity of thoſe that ſhall inhabit the heavenly Jeruſalem; according to Iſai. 6.13. Jer. 3.14. Chriſt at laſt day will do as Joſhua did (ſaith a Divine) to finde out who had ſtollen the Babyloniſh garment: there were many brought together, and all to find out one, Joſh. 7. So all ſhall then appeare: out of them a finall number ſeducted, that have heard of Chriſt: out of them thoſe that have profeſſed him: and out of them, thoſe that have profeſſed in ſincerity: and theſe.

— Numero vix ſunt totidem, quot Thebarum portae, vel divitis oſtia Nili.J[illegible: 1 letter]venal. Sat. 13

How many, think you,Hom. 4. ad pop. Antioch, ſhall be ſaved in this City, (ſaid Chryſoſtome to the people of Antioch, where he had long preached, and was much admired,) It will be a hard ſpeech to you, but I will ſpeak it; though there be ſo many thouſands of you, yet there cannot be found an hundred, that ſhall be ſaved: and I doubt of them too; for what villany is there in youth? What ſloth, in old age? and ſo he goes on.

The holy City] Jeruſalem is ſo called, becauſe God had choſen it to ſet his name there. The Heathen God-haters had alwayes an edge againſt it, and this made people ſo unwilling to inhabit it. Our Edward the Firſt had too high a conceit of it, when he charged his Son upon his death-bed to carry his heart thither, and left 32000. pounds for that purpoſe.

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

Verſe 3. Now theſe are the chief of the province] So Judea is called, becauſe now ſubject and tributary to the King of Babylon; as afterwards it was to the Romans (and is therefore called a province, Act. 25.1.) and is now to the Turk. How then could thoſe Jewes in the Goſpel ſay,John 8.33. We are Abrahams ſeed, and were never in bondage to any man, but that they cared not what they ſaid in abravado? Spaniards are ſaid to be impudent braggers: and extreamly proud in the loweſt ebbe of fortune. Theſe Jews were ſo certainly; and ſo they continue.

Ver. 4. Certaine of the children of Judah, &c.] Yea and of the children of Ephraim, and Manaſſeth too, 1 Chron. 9.3. Where the ſame is ſet downe as here, but the number is greater. And why? here only thoſe are reckoned who inhabited Jeruſalem by lot: but there, the Voluntiers alſo. See verſe 2.

Verſe 5. And Maaſeiah the Sonne of Baruch] See the Note on Ezra 2.3.

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

Verſ. 7.8.] Little Benjamin, the ſmalleſt of the Tribes of Iſrael, 1 Sam. 9.23. yields more by halfe, then Judah. Jeruſalem ſtood in both theſe Tribes.

Verſ. 9. Their overſeer] Or Commiſſary.

Verſ. 11. Ruler of the houſe of God] One of the High-Prieſts great Deputies, See Num. 3.32. 1 Chron. 9.11. 2 Chron. 19.11.

Verſ. 12, 13, 14.] In all 1192. The totall of Prieſts and Levites 1476. and of Judah and Benjamin 1396. So that there were more Prieſts and Levites then of the Lay-people; which argues their zeal to be greateſt. There were alſo 172. Porters, who were all Levites.

Verſ. 17. To begin the thanksgiving in prayer] To ſet tunes to Pſalmes of praiſe, and to begin thoſe tunes as Precentor chief-chaunter.

Verſ. 18.19.] See verſ. 12.13.

Verſ. 20. Were in all the Cities] Diſperſed abroad to inſtruct the people, and to be as the ſalt of the Earth, to keep it from putrifying.

Verſ. 21. Dwelt in Ophel] See chap. 3.26. Some will have it to be not a Tower, but a Village, near to Jeruſalem.

Verſ. 22. The Over-ſeer] The Vulgar hath it, the Biſhop.

Verſ. 23. The Kings] Viz. of Perſia. Ezra 6.8, 9. and 7.2, 24.

Verſ. 24. At the Kings hand] Was his Plenipotentiary.

Verſ. 25. In the villages thereof] Heb. In the daughters; for villages ſeem to be ſo to the greater Cities.