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This Chapter Verse Commentaries:
Neh_13:1
On that day. See Neh_12:44. The phrase seems to mean, in Nehemiah, "About that time." They read in the book of Moses. It is uncertain whether this was a casual reading, like that of Ezra's, recorded in Neh_8:1-8, or whether it was the prescribed reading (Deu_31:11) at the time of the feast of tabernacles. Therein was found written. See Deu_23:3-5. It seems to be implied that the nation at large had no knowledge of the law, except that which they derived from the occasional public reading of the Pentateuch, or portions of it. Copies of the law were extremely scarce; and even if an ordinary Jew possessed one, he would not have been able to understand it (comp. above, Neh_8:8).
Neh_13:2
follows closely Deu_23:4, Deu_23:5, merely substituting the third for the second person, and abbreviating a little. On the turning of Balaam's proposed curse into a blessing see Num_24:10.
Neh_13:3
They separated from Israel all the mixed multitude. Some lengthy process, like that pursued by Ezra (Ezr_10:10-19), is probably glanced at in these words, and again in the opening words of verse 30—"Thus cleansed I them from all strangers." The rebukes of Nehemiah (verses 25-27) did not suffice to produce a voluntary putting away of the foreign wives. Judicial proceedings had to be taken, and the "mixed multitude" separated off by authority.
Neh_13:4
Eliashib the priest. It is questioned whether the high priest of Neh_3:1 is meant, and noted that the expression used—"the priest"—does not always designate "the high priest" (see Neh_3:13); but the important charge said to have been assigned to him, the alliance with so great a man as Tobiah, and the important step taken, the assignment to a heathen of a residence within the temple precincts, imply a man of high authority, and suit better with the high priest than with any one of lower rank. Moreover, the fact that Eliashib's leanings were towards the enemies of Nehemiah accounts for his disappearance from the history from Neh_3:1 to Neh_13:4. Having the oversight. Literally, "being set over"—perhaps by Nehemiah, who seems to have claimed the appointment to all offices about the temple which were not purely spiritual. (see Neh_12:44; Neh_13:13). Of the chamber. The word "chamber" (lishkah) is here used in a collective sense of the entire building containing the many "chambers" or "treasuries" of Neh_12:44; Neh_13:9, Neh_13:12, Neh_13:13. Was allied unto Tobiah. Karob, the word translated "allied," means "a relation," either by blood or marriage. In the present case the relationship must have been by means of a marriage.
Neh_13:5
He had prepared for him a great chamber. He (Eliashib) had prepared (or made) for him (Tobiah) a great chamber—probably by throwing into one several of the old store-chambers. The meat offerings. The minchah consisted of fine flour seasoned with salt, and mixed with oil and frankincense. It was made into a sort of cake, but without leaven, and formed part of the daily morning and evening sacrifice, the Sabbath offerings, and most others. The frankincense. Frankincense was a necessary ingredient in the incense which was offered twice a day on the "altar of incense" in the holy place (Exo_30:34). As a rare foreign product, it had necessarily to be kept in store. The vessels. Sacred vessels, basins, and the like, not needed except on occasion of great gatherings. The offerings of the priests. The portion of the offerings which belonged to the priests—"the tithe of the tithes."
Neh_13:6
In all this time. Literally, "during all this"—while all this was being done. The reference seems to be solely to the affair of Eliashib and Tobiah. Artaxerxes, king of Babylon. The title "king of Babylon," which was certainly borne by Cyrus, Cambyses, and Darius Hystaspis, may have continued in use down to the time of Nehemiah, or even later. If he visited Artaxerxes at Babylon, the court happening to be there at the time, he would naturally think and speak of him as "king of Babylon.'' After certain days. Literally, "at the end of days," which is thought to mean "at the expiration of a year." I obtained leave of the king. Gesenius and Professor Lee render, "I asked leave of the king; Houbigant, Rambach, and others, "I was asked for from the king," i.e. "the Jews asked to have me sent back to govern them."
Neh_13:7
A chamber in the courts of the house of God. It would seem by this expression that the chamber made over to Tobiah was not part of the main building of the temple, but a portion of some detached building belonging to the "courts." This, no doubt, made the desecration less flagrant, but was far from justifying it.
Neh_13:8
Therefore cast I forth all the household stuff. Tobiah had furnished his "chamber" as a dwelling-house, filling it with "household stuff" of various kinds. Nehemiah, of his own authority, had the whole of it turned out of doors.
Neh_13:9
I commanded, and they cleansed the chambers. Regarding the sacred place as polluted by its conversion to secular uses, Nehemiah had it purified, and so reconsecrated. He then ordered the restoration to their former place of the various stores which had been removed to make room for Tobiah's furniture.
Neh_13:10
I perceived that the portions of the Levites had not been given them: for the Levites … were fled. What Nehemiah saw was that the Levites were absent, and "the house of God forsaken" (verse 11). On inquiry, he found that the reason of their absence was the non-payment of the tithes. That did the work. i.e. whose business it was to do the work of the house, or, in other words, conduct Divine service. Every one to his field. Every Levite had a plot of ground, which he cultivated when not engaged in the work of the temple (see Num_35:2; Jos_21:3).
Neh_13:11
Then contended I with the rulers. While the guilt of profaning the temple lay especially with the priestly class, that of withholding the tithes was mainly chargeable on the "rulers," or "nobles." These persons, as wealthy landowners, had of course a pecuniary interest in keeping back the tithe. When they felt the control of a strong hand they made the payments regularly enough (Neh_12:47; Neh_13:12); but no sooner was this control removed by Nehemiah's departure than they relapsed into the covetous habits in which they had indulged before he was made governor (Neh_10:37). The Church in all ages has suffered wrong from the cupidity of wealthy men among its members. Why is the house of God forsaken? Why, contrarily to the distinct pledge given at the time of the renewal of the covenant (Neh_10:39), have you suffered the house of God to become a solitude, driving the Levites away from it by depriving them of their legal sustenance? I gathered them together. Nehemiah brought the Levites back to the temple from their country residences, and re-established them in their proper offices.
Neh_13:13
And I made treasurers. It was perhaps now for the first time that special treasurers were provided to have the charge of the temple store-chambers, these having hitherto been under the superintendence of the high priest (Neh_13:4). The appointment mentioned in Neh_12:44 is probably the same with this; and the entire duty of the treasurers is to be learnt by combining that passage with the present. They were to be both the collectors and the dispensers of the tithes. Of the four treasurers, one was a priest, one a Levite, one a layman of rank (see Neh_10:22), and one a professional scribe. This last, Zadok, is perhaps to be identified with the "Zidkijah" of Neh_10:1, who appears to have been Nehemiah's private secretary (see the comment ad loc.). Unto their brethren i.e. to the priests and Levites, brethren of Shelemiah and Pedaiah.
Neh_13:14
Remember me, O my God, Or, "Think upon me, my God," as the same words are translated in Neh_5:19. Wipe not out my good deeds. i.e. "Blot not my good deeds out of thy remembrance"—forget them not, let them be remembered in my favour. For the offices thereof. Rather, as in the margin, "for the observances thereof"—i.e. for the maintenance of the rites, ceremonies, usages, etc. of the temple, which I have done my best to continue on the ancient footing.
Neh_13:15
In those days. A note of time even vaguer than that of Neh_12:44 and Neh_13:1, but pointing certainly to a date later than Nehemiah's return from the Persian court. Saw I some treading wine-presses on the sabbath. On the treading of grapes in the wine-press, as the first step towards the production of wine, see Job_24:11; Isa_63:2, Isa_63:3, etc. The performance of this work on the sabbath was a flagrant breach of the fourth commandment. Bringing in sheaves and lading asses. Scarcely "sheaves in our sense of the word, since corn was not stored in sheaves. Rather, "bringing .grain and loading it upon asses." As also. Rather, "and even." It might be pleaded that the transport of grain was a necessity; but there could be no absolute need of a supply of wine, grapes, or figs. I testified against them in the day in which they sold victuals. Rather, "I testified against them in respect of the day on which they sold provisions."
Neh_13:16
There dwelt men of Tyre also therein. It was not against the law that foreigners should dwell in Jerusalem. Araunah the Jebusite lived there in the time of David, and Ebed-melech the Ethiopian in the time of Zedekiah (Jer_38:7). Nehemiah does not object to the Tyrians for being dwellers in Jerusalem, but for offering their wares for sale there on the sabbath, and inducing the Jews to buy of them. Which brought fish. Fish was always a favourite article of food with the Israelites (Le Neh_11:9; Num_11:5; Deu_14:9; Isa_19:10; Mat_14:7; Mat_15:34; Luk_24:42, etc.). They derived it chiefly from the Sea of Galilee and the Mediterranean.
Neh_13:17
Then I contended with the nobles. In the desecration of the sabbath, as in the non-payment of tithes, the nobles were the chief offenders, being at once luxurious and latitudinarian. They desired the freshest food for their feasts, and encouraged both foreigners and natives to break the law for the gratification of their carnal appetites.
Neh_13:18
Did not your fathers thus? The desecration of the sabbath is among the sins most strongly denounced by Jeremiah (Jer_17:21-27)and Ezekiel (Eze_20:13; Eze_22:8, Eze_22:26, etc.). And did not our God bring all this evil upon us and upon this city? God had said by Jeremiah, "If ye will not hearken unto me to hallow the sabbath day, and not to bear a burden, even entering in at the gates of Jerusalem on the sabbath day; then will I kindle a fire in the gates thereof, and it shall devour the palaces of Jerusalem, and it shall not be quenched" (Jer_17:27). The burning of the city by Nebuzaradan was the performance of this threat.
Neh_13:19
When the gates of Jerusalem began to be dark before the sabbath. The Jews have always reckoned their days from sunset to sunset, grounding their practice on the account of the Creation given in the first chapter of Genesis, where "the evening and the morning" arc said to constitute each of the six days. There was also a special command that the "sabbath" of the great day of atonement should be kept "from even to even" (Le 23:32). I commanded that the gates should be shut. The gates would as a matter of course have been shut at sunset. Nehemiah required that the closing should take place some half-hour earlier, when the shadows were lengthening, and the day was drawing towards a close. He regarded it as a sort of desecration of the sabbath to carry on secular work to the last allowable moment. Some of my servants. Compare Neh_4:16; Neh_5:16. That there should be no burthen brought in. Foot passengers were no doubt allowed to enter and leave the city on the sabbath, Nehemiah's servants being set to see that under no pretence should merchandise be allowed to enter.
Neh_13:20
The merchants lodged without. The merchants could not leave their wares unguarded; and the wares not being admitted into the town, they were obliged to camp out. Thus a crowd was collected about the gates, and a disturbance and excitement caused, which was unsuitable for the sabbath. To prevent this, Nehemiah threatened to arrest the merchants, whereupon the practice was given up (verse 21).
Neh_13:22
And I commanded the Levites … that they should come and keep the gates. Assigning the duty to his servants was probably a temporary arrangement. The permanent charge was committed to the Levites, who had been intrusted with the duty when the gates were first set up (Neh_7:1). They were to "cleanse," or purify, themselves, because the charge was considered a sacred one. Remember me, O my God, concerning this also. Compare Neh_13:14. And spare me. It is worthy of notice that Nehemiah does not regard his good deeds as sufficient for his justification, but throws himself unreservedly on God's mercy.
Neh_13:23
In those days. i.e. "About this same time." Compare Neh_13:15. Saw I Jews. Rather, "looked I after the Jews." There is a reference to the first three verses of the present chapter, which had introduced the subject of the mixed marriages. Nehemiah wishes to put on record the part which he had taken in the matter, and begins by observing that it had not escaped him—he had had his eye on the transgressors, and had noted their misconduct, and the evils whereto it led. Wives of Ashdod. Philistine wives, of a race always hostile to Israel, and natives of a city which had recently taken part with Nehemiah's bitter enemies (Neh_4:7). Of Ammon and of Moab. Compare Ezr_9:1, and Neh_13:1.
Neh_13:24
Their children spake half in the speech of Ashdod. Some understand the writer to mean that half of the children in a family spoke the tongue of the father, and half that of the mother. But many of the best Hebraists prefer the sense expressed by our translators, viz; that all the children spoke a jargon half Ashdodite and half Aramaic. The Philistine language is said to have resembled the Egyptian (Hieronym; 'Comment. in Esaiam,' 19:18).
Neh_13:25
I contended with them, and cursed them. Or, "reviled them," as Gesenius and Professor Lee explain. And smote certain of them. i.e. "had some of them beaten." Some understand by this that the offenders underwent the bastinado by sentence of a court (Deu_25:2); others think Nehemiah had them struck informally by his attendants. This latter explanation 'is supported by the following clause, since "plucking out the hair" was never a legal punishment. Made them swear by God. Literally, "swore them by God," i.e. dictated the words, and made them repeat the formula and accept the oath. Saying, Ye shall not give. Literally, "If ye shall give,' etc. Nehemiah made them swear that they should intermarry with the heathen the curse of God should fall upon them.
Neh_13:26
Did not Solomon … sin by these things? The example adduced was more apt than any other to move Jews. Israelites might have felt more deeply the case of Ahab (1Ki_21:25). Solomon's sin in "going after strange wives," and its punishment, are set forth very fully in 1Ki_11:1-40. Among many nations there was no king like him. The reference is not so much to particular texts (e.g. 1Ki_3:13; 2Ch_1:12) as to the general description of Solomon, his glory, and his greatness (1Ki_4:1-34.-10.; 2 Chronicles 1-9.), which set him above all other earthly monarchs. Who was beloved of his God. See 2Sa_12:24. And God made him king over all Israel. See 1Ki_4:1.
Neh_13:27
Shall we then hearken unto you? Shall we give way to you, and adopt the practice which you recommend, thus transgressing against God, and provoking him to destroy us? Surely not. Solomon's example is enough to deter us.
Neh_13:28
One of the sons of Joiada, the son of Eliashib. See Neh_12:10. Eliashib seems to have been still living, though one of his grandsons was of age to contract a marriage. Was son-in-law to Sanballat, the Horonite. Had therefore married one of his daughters, while Eliashib himself was connected by marriage with Tobiah. The defection of the high priestly family from those principles which Ezra and Nehemiah regarded as vital is only too apparent. I chased him from me. i.e. I forced him to quit the country and become an exile. We may suppose that he refused to repudiate his foreign wife, and preferred to take refuge with Sanballat in Samaria.
Neh_13:29
They have defiled the priesthood, and the covenant of the priesthood, and of the Levites. We look in vain for any distinct "covenant" which the priestly order broke by allying itself with the heathen, or indeed for any special law forbidding the priests to take heathen wives, which was not equally binding upon laymen. But Nehemiah feels that every sin is worse in a priest than in one who is not a priest; that a priest who contracts a pollution "pollutes the priesthood;" and that there is a tacit covenant by which priests and Levites bind themselves to holiness of life more absolutely and definitely than others.
Neh_13:30
Thus cleansed I them. Rather, "And I cleansed them." The process of cleansing touched on in this verse, and also in Neh_13:3, is not described. It probably resembled the process adopted by Ezra (Ezr_10:5-17). And appointed the wards. i.e. "assigned their offices to the various priests and Levites" (see Neh_11:11-24; Neh_12:44; Neh_13:13).
Neh_13:31
And for the wood offering. i.e. "I appointed persons to look after the collection of the wood offering (Neh_10:34) and of the first-fruits" (ibid. verses 35-37). At appointed times. Compare the expression in Neh_10:34 : "At times appointed year by year." Remember me, O my God, for good. A characteristic termination of a book whereof one of the main features has been a constant carrying to God of all the author's cares, troubles, and difficulties (see Neh_1:4-11; Neh_2:4, Neh_2:20; Neh_4:4, Neh_4:9, Neh_4:20; Neh_5:15,Neh_5:19; Neh_6:9, Neh_6:14; Neh_13:14, Neh_13:22, Neh_13:29).
I. WHOM CHRISTIANS ARE TO EXCLUDE FROM THEIR FELLOWSHIP. None are to be separated, as under the law, on account of nationality. "There is neither Jew nor Greek," etc. (Gal_3:28). None because 'of the faults of their parents, still less of their remote ancestors. But—
1. Total unbelievers in Christianity. This is implied in Mat_18:17, and clearly included in the prohibition in 2Co_6:14-17. But it needs no express precept; it is evident from the nature of the case that a Christian Church must be composed of professed Christians.
2. Rejecters of essential truths. Especially the teachers of serious error (see 1Ti_1:20; 2Jn_1:10; Rev_2:14, Rev_2:15).
3. The immoral (see 1Co_5:1-13.).
4. Impenitent offenders against a fellow-member of the Church (see Mat_18:15-17).
5. Disturbers of the peace and unity of the Church (Rom_16:17).
II. To WHAT EXTENT THE SEPARATION IS TO BE MADE.
1. From Church communion.
2. From the intimacies of private life.
The main ends of the separation cannot be secured if those who are excluded from Church ordinances are freely admitted to friendship and family life. "With such an one no not to eat," is the language of St. Paul as to certain classes of offenders (1Co_5:11). Avoidance of private friendship is even enjoined towards some who are yet to be regarded as brethren (2Th_3:6, 2Th_3:14, 2Th_3:15).
III. WHY IT IS TO BE MADE. It is required by—
1. The laws of Christ.
2. The idea and design of the Church. As a community consecrated to God; baptized into the name of the Father, the Son, and the Holy Ghost; instituted to witness for truth and holiness, to maintain the worship of God, to promote his kingdom, which is righteousness; constituted the visible body of Christ, to speak his words, do his work, for conversion of sinners and spiritual improvement and comfort of saints. Christian communion is impaired, the power of Christian ministry and ordinances lessened, when the Church is itself palpably "a mixed multitude" of believers and unbelievers, righteous and unrighteous.
3. The safety of individual and family Christian life.
4. The benefit of the .separated themselves. That unbelievers may be impressed with the reality and importance of Christian faith and holiness, and their own lack of them. If treated as Christians, they will come to regard themselves as Christians, much to their own injury. So in the case of such as are guilty of immorality; their expulsion from fellowship is to be with a view to their repentance and restoration (see 2Co_2:5-8).
In conclusion—
1. The exercise of such discipline doubtless requires much wisdom and charity. It is vain to hope for, it is wrong to attempt, a perfect separation between the true and the false, the wheat and the tares. It is possible to be too rigid; it is more easy to err on the side of laxity. There is danger on one side of Pharisaism and narrow bigotry; on the other, of growing indifference to truth and righteousness, the welfare of souls and the glory of Christ. Christian intelligence, piety, and love—rather, the Spirit of Christ—in the Church can alone preserve from these opposite evils, and guide in a course harmonising at once with the purity and the charity which are united in the gospel, and ought never to be dissevered in the practice of Christians. But, in the face of the teaching and injunctions of the New Testament, it can never be right to seek to escape difficulty by abandoning Church discipline altogether.
2. The narrative shows the value of the written word, and the importance of the reading of it. It preserves the truth during periods of neglect and disobedience; and when studied afresh brings it to light again, for conviction and reformation.
3. The Divine law, though neglected and disobeyed, is not thereby abolished. It endures as a witness against those who disobey, and the standard by which they will be judged.
Neh_13:2
I. BY HIS OVERRULING PROVIDENCE. The case of Joseph is a notable instance see Gen_45:5-8; Gen_50:20). The enmity and cruelty of his brothers, the anger of Potiphar's wife, issuing in his own exaltation, the preservation of his family, and their settlement in Egypt.
II. BY THE POWER OF HIS SPIRIT.
1. On those desiring to injure good men. Sometimes turning their hearts to friendship. Paul going to Damascus to persecute the Christians, but arriving to co-operate with them.
2. On those whose injury is sought. Turning the enmity of men, and even of Satan, into means of grace to his people; promoting in them—
(1) Compassion and good-will towards their enemies. So that they bless those who curse, pray for them, forgive them.
(2) Trust in God, and experience of his supporting grace.
(3) Patience and resignation.
(4) Power to overcome temptation.
(5) Christian character in general. And, as the result of all-
(6) Power to do good.
3. On the hearts of others. The example and the utterances of Christians thus exercised and thus blessed being made more influential
(1) to encourage and strengthen their fellow-Christians and
(2) to promote the salvation of sinners.
Illustrations abound in Scripture, biographies of Christians, and ordinary Christian life. David was fitted for the throne by the discipline which the enmity of Saul afforded; and by the experience of varied trials was so enriched in spiritual life as to be able to write psalms meeting the wants of godly men throughout the ages. We owe the sublime death of Stephen to the rage of his malignant foes. If St. Paul had not been persecuted he would not have been so great in goodness, or effected so much good in life, or written epistles so full of inspiring thoughts and powerful consolations for the benefit of the Church for ever. St. John, banished to Patmos, sees heavenly visions, hears heavenly voices, and writes the Book of Revelation. And "the noble army of martyrs," how much they owed, how much we owe through them, to their persecutions. But the grand instance is that of the Lord himself, made "perfect through sufferings," and becoming thereby the Saviour of the world, the sympathising Friend and Consoler of his suffering people, the perfect example of meekness, resignation, and forgiveness of enemies. Note, however, in conclusion, that in the case of impenitent sinners blessings from God and man are turned into curses. What are meant for good—the gifts of Providence, enjoyments, sufferings, the gospel and the grace of God—all become evil.
Neh_13:4-9
I. THE OFFENCE. Turning rooms in the courts of the temple, intended and used as store-rooms for tithes and offerings, etc; into a residence for Tobiah on his visits to Jerusalem. In verse 5 we read of "a great chamber;" in verse 9 of "chambers." Perhaps several rooms were thrown into one; or the word in verse 5 may be, as in verse 4, collective.
1. The perversion was itself disgraceful. It may have occasioned the neglect recorded in verse 10,
2. The person for whom it was committed was not only an alien, but an enemy.
3. The person who committed it was the appointed guardian of the rooms. As high priest, he should have been too jealous of the sanctity of the temple; as "having the oversight of the chamber of the house of God," he should have been too faithful to his duty; as head of the priests and Levites, too concerned for their rights and welfare, to be willing to permit, much less to perpetrate, such an abuse.
II. HOW THE OFFENCE CAME TO BE PERMITTED.
1. Nehemiah was absent. In his absence affairs fell rapidly into disorder again. A painful illustration of the superficiality of reforms wrought hastily under the influence of powerful leaders.
2. Tobiah was a great man.
3. He was a relative of Eliashib.
4. Eliashib was unworthy of his office. He was more concerned to stand well with Tobiah than to do his duty to God and his brethren. Probably he was disaffected towards Nehemiah and his reforms, and thought that now he was gone he could do as he pleased.
III. HOW THE OFFENCE WAS CORRECTED. Nehemiah, returning to Jerusalem, and being informed of what had been done, was very indignant, and at once took measures to put an end to the scandal. Under his direction—
1. Tobiah's furniture was summarily ejected.
2. The rooms were purified from the ceremonial uncleanness they had contracted.
3. They were restored to their proper use. The narrative suggests—
(1) The evil influence sometimes exercised in the Church by rank and wealth, or relationship to those in office. These sometimes go further than character and ability (which should be mainly regarded) to secure for their possessors positions of authority and power in the Church. And those who should protest silently acquiesce in the abuse, or basely connive at it, that they may live in friendship with the unholy intruders into God's temple, and promote their own worldly ends.
(2) The feelings which such abuses will awaken in good men.
(3) The duty of those who have the power to correct them.
Neh_13:10-14
I. THE SERIOUS IRREGULARITY WHICH HAD ARISEN. The services of the temple, if not discontinued, had been deprived of much of their dignity and impressiveness by the withdrawal of the Levites, including the singers, from their duties. Their appointed daily allowances (Neh_12:47) had been withheld, and they had retired to their fields to obtain a livelihood by other employments.
II. ITS CAUSES.
1. Nehemiah's absence. His presence and authority were as yet necessary to keep all classes to their duty. The reformation he had effected was not sustained by any vital change in the hearts of rulers or people. Their resolutions, so solemnly made under excitement (Neh_10:1-39.), were superficial and short-lived.
2. The indifference and negligence of the rulers (verse 11), who should have taken care that the regulations were observed.
3. The unfitness for his office of the high priest. He ought to have deemed as his own the interests of the inferior ministers of the sanctuary. But his misconduct, as related in verses 4, 5—whether the lack of offerings gave opportunity for it, or was occasioned by it—shows how little likely he was to concern himself about them, so long as his own position and gains were not affected.
4. The covetousness of the people. They are reproved by Malachi about this time for robbing God by withholding the tithes and offerings (Mal_3:8). Had they furnished the means, the treasurers would hardly have failed to supply the Levites; or if these had proved unfaithful (as seems hinted in verse 13), the people could surely have secured the substitution of others.
5. Probably the worldliness of the Levites themselves. If their hearts had been in their work it is likely they would have found means of continuing in it. A general declension had evidently taken place, and the various classes would act and react on each other to increase the degeneracy of all.
III. ITS CORRECTION. Nehemiah—
1. Remonstrated with the rulers.
2. Gathered and reinstated the Levites.
3. Restored the general payment of tithes and offerings.
4. Appointed as treasurers men of good repute, to receive the contributions of the people, and thence "distribute unto their brethren."
IV. NEHEMIAH'S PRAYER THEREUPON. Is expressive of—
1. Satisfaction with his work. Could think of it before God as an evidence of his love for God's house.
2. Confident expectation of Divine recognition, acceptance, and recompense of his work. He could expect little of these from the men whose disorders he had corrected. Enough if God approved.
3. Humility. "Wipe not out," etc; as he felt might justly be done. Comp. verse 22: "Spare me according to the greatness of thy mercy." To interpret these appeals to God as "prayer for posthumous fame" is surely to miss their meaning.
In conclusion, notice—
1. The duty of zealously maintaining the public worship of God. All combining according to their ability. Some ministering, others contributing money or money's worth; some faithfully using their talent for management, others exercising their authority to correct abuses and reprove negligence. Those who love God's house will deem such services a privilege and honour. Those who withhold support deserve reproof, and have no right to complain of defective ministrations. "A scandalous maintenance makes a scandalous ministry."
2. The Divine recognition and reward of practical love to the house of God.
3. The worth to a Church of able, devoted, and noble-minded leaders.
Neh_13:11
I. A QUESTION FOR MINISTERS. They have the greatest power to attract to, or repel from, the house of God. Let them ask whether the house of God may not be forsaken on account of defects in—
1. Their preaching. Let them consider whether it is what it ought to be in—
(1) Substance. Consisting of the presentation of the great truths of the gospel in their varied application to the spiritual needs of men.
(2) Intelligence. Addressing itself to the understanding as well as to the feelings. Not mere dogmatic utterance, unaccompanied by reasons.
(3) Intelligibility. Not obscure through the effort to seem intellectual or original.
(4) Adaptation. Suited to the mental condition of the hearers and those who might become hearers.
(5) Fervour. Arising from sincere love to Christ and men, and desire to do good.
2. Their conduct. Inconsistancies of character, indolence, self-indulgence, unapproachableness, priestly pretensions, airs of infallible authority, mercenariness, all tend to alienate the people from the sanctuary. Neglect of pastoral visitation, whether through indifference, or indolence, or preference for other pursuits, or being too much occupied with the business of religion, may have a like effect. Or people may feel no interest in ministers and their teaching because ministers show no interest in their general well-being.
II. A QUESTION FOR CONGREGATIONS. Defects in those who do attend Divine service may have much to do with the absence of others. Let them consider whether they are wanting in—
1. Due support and encouragement of their ministers. Pecuniary support; sympathy and co-operation in efforts for the good of those without; encouragement of a style of preaching adapted to interest them; avoidance of unnecessary demands on the time and strength of their pastors. A minister's power of usefulness depends largely on the temper and conduct towards him of his congregation.
2. Care to make the services attractive. By due attention to the building, the singing, etc.
3. Provision of sufficient and suitable accommodation.
4. Efforts to induce the neglecters of public worship to attend.
5. Hearty welcome of those who are induced to attend.
6. A life fitted to recommend religion. In their general conduct. In their families. In their relations to those around, as merchants, tradesmen, employers of labour, etc. In the Church: unity, peace, earnestness.
III. A QUESTION FOR THOSE WHO NEGLECT PUBLIC WORSHIP.
1. Partially. Why not regular and constant in attendance? If attendance be a duty at all, it must be a duty to be regular. If occasional attendance be good, constant would be better. Irregularity reveals want of religious principle in the matter, and that no spiritual profit has yet been received by attendance. It discourages ministers and congregations, hinders the salvation of those who are guilty of it, injures their families, and sets an evil example.
2. Wholly. Why do you forsake the house of God? Is it that you feel no interest in what is said and done there? This reveals a state of heart deplorable and perilous; alienation from God, indifference to your highest welfare, unfitness for heaven. Is it that you prefer the society and habits of the ungodly, or fear their ridicule? But will you sacrifice your souls to them? Can you think with pleasure of sharing their future lot? Is it that, wearied with the toils of the week, you think yourself entitled to spend the Lord's day in idle repose? Its hours are sufficient for both rest and public worship, and the engagements of God's house are themselves restful. Is it that you dislike some who attend Divine worship, or think them to be hypocrites? But, supposing you to be right in your judgment, you ought not to condemn and separate from all on account of the faults of a few; and their wrong conduct in one direction is no excuse for your going wrong in another; and if sincere in worship, you will be blessed, whatever becomes of them. Do you say that you can read your Bible and worship God at home? It is to be hoped that you do; but if it were to good purpose, you would surely value the exercises of public worship, and the opportunities and helps which it affords. Do consider anew the reasons for not forsaking God's house.
(1) The claims and commands of God.
(2) The needs and worth of your souls.
(3) The good of your families.
(4) The good of society, so largely promoted by public worship and instruction.
(5) The account you must give hereafter to God, and the awful issues in eternity of a godless life.
Neh_13:15-22
I. THE PROFANATION OF THE SABBATH WHICH PREVAILED.
1. Among country Jews (verse 15). Nehemiah, visiting the country, saw the people labouring as on other days, and brining their produce to Jerusalem for sale. That they actually sold it on the sabbath does not appear. The concluding sentence of verse 15 seems to imply that they did not (see Bertheau in loc.). But they disobeyed the law by working themselves, and compelling their beasts of burden to work.
2. Among residents at Jerusalem. Tyrians dwelt there' who traded in fish and other articles, and they carried on their business on the sabbath as on other days, the Jews encouraging the forbidden traffic by their purchases. Both violated the law; for the foreigner living amongst the Israelites was expressly named in it (Exo_20:10):
II. THE MEASURES BY WHICH NEHEMIAH PUT AN END TO IT.
1. He rebuked offenders. He visited the market when the country people were selling their produce, and rebuked them (verse 15). He remonstrated with the nobles, who ought to have prevented the profanation (verses 17, 18), charging them with doing what was done through their connivance, reminding them of the evil which such sins had brought heretofore on the nation, and warning them that renewed transgression was likely to bring down fresh punishment. He probably had Jer_17:21-27 in his mind.
2. He had the gates kept closed during the whole of the sabbath, placing some of his own servants as guards. Not to prevent all ingress and egress, but "that there should no burden be brought in on the sabbath day" (Jer_17:19).
3. He threatened with punishment the dealers who persisted in lodging near the wall during the sabbath: and thus brought the practice to an end. While it lasted the Jews would be tempted to make purchases on the sabbath; and if not, yet the thing was unseemly.
4. He appointed Levites as permanent guards of the gates on the sabbath, bidding them purify themselves as for a holy service before taking their posts.
III. His SATISFACTION WITH HIS WORK. Addressing himself to God as on former occasions (see on Jer_17:14, and Neh_5:19), praying as before that he would remember him and his work; but more humbly than before appealing' to the Divine mercy. In conclusion—
1. To promote the due observance of the sabbath is a work both of piety, benevolence, and patriotism.
2. Those who have the right and the power to suppress evil practices, yet permit them, are partakers of their guilt (Jer_17:17).
3. The punishment of others for sins should deter us from committing them (Jer_17:18). If, instead of this, we follow the example of sinners, we must share their doom.
Neh_13:23-29
I. A GREAT EVIL.
1. Marriages with foreign women. It is probable that the Jews referred to here lived near the territories occupied by the peoples from whom they took wives. Marriage with such was expressly forbidden by the law (Exo_34:16; Deu_7:3, Deu_7:4), and tended to destroy the distinctive character of the people as "holy to the Lord," and to frustrate the purposes of their national calling. Some of the marriages in this case were specially criminal, since Jewish wives had been divorced that heathens might take their place (Mal_2:11-16).
2. The effect of these upon the children. They learned the language of their respective mothers, and were ignorant of the Jewish tongue. Or the meaning' may be that they spoke a corrupt dialect compounded of the languages of father and mother.
II. THE COURSE TAKEN BY NEHEMIAH TO SUPPRESS IT.
1. He rebuked the offenders, pronouncing a curse upon them.
2. He administered to them an oath not to continue the forbidden practice.
3. He reasoned with them.
(1) As to the sinfulness of the practice (Neh_13:27).
(2) As to the peril of it (Neh_13:26).
This he showed by the example of Solomon, who, although so great and so beloved of God, was led into idolatry by his foreign wives. Enlightenment and conviction on these points would be more effectual in putting a stop to the practice than chastisement, or even the oath forced on them.
III. NEHEMIAH'S SPECIAL TREATMENT OF AN OFFENDING PRIEST (Neh_13:28, Neh_13:29). Although he was grandson to the high priest, yet because he had married a daughter of Sanballat, who was not only a foreigner, but a bitter enemy of Israel—
1. He banished him from his presence, perhaps from Jerusalem, or even the Jewish community.
2. He appealed to God to punish him and his supporters or companions in sin. The tone of this appeal seems to favour the view that, owing to his high connections, or perhaps because the civil governor did not think it expedient to interfere with the internal discipline of the priesthood, Nehemiah felt he could only forbid the offender's presence near himself, leaving his due punishment, and that of his favourers, to God. That they merited severer punishment than others who had similarly broken the law, Nehemiah intimates when he says, "They have defiled the priesthood," etc.
Lessons:—
1. The evil of marriages between such as are and such as are not God's people.
(1) They are contrary to the Christian law (1Co_7:39; 2Co_6:14).
(2) They are incompatible with the closest union and communion. Difference in some respects may promote union; but serious difference on a matter so vital and all-pervading as religion must constantly hinder fellowship of heart and unity of purpose.
(3) They are dangerous to the soul (verse 26). The influence of wedded life in making the two like each other will more probably operate to injure piety in the one than to implant it in the other. The words of Tennyson are likely in this sense to be fulfilled in whichever of the parties is the better at first:—
"Thou shalt lower to his level day by day,
What is fine within thee growing coarse to sympathise with clay
As the husband is, the wife is: thou art mated with a clown,
And the grossness of his nature will have weight to drag thee down."
(4) They prevent consistent family government.
(5) They operate to the serious injury of the children (verse 24), and thus frustrate one Divinely-ordained end of matrimony (see Mal_2:15).
(6) On these and other accounts they prevent the highest and purest happiness of married life.
2. The use to be made of the falls of others (verse 26). Some quote the sins of such men as David, Solomon, Peter, etc. as excusing or palliating their own. The very opposite is the fact. With such beacons our guilt is increased, if we fall in like manner.
3. The greater guilt of some men's sins (verse 29). Professed special consecration to God increases guilt. Sins in ministers of religion are not only more injurious to others, but more wicked in themselves.
4. The certainty of the Divine punishment of sinners, though they escape the human (verse 29).
5. The worth of those who are zealous in opposing and suppressing sin. They are among the best of patriots and philanthropists. For the perils of states, and the miseries of men in general, arise mainly from sin. How surpassingly worthy then of all praise and love is the Son of God, who "was manifested to take away our sins" and "destroy the works of the devil" (1Jn_3:5, 1Jn_3:8).
Neh_13:30, Neh_13:31
I. HIS CHARACTER. His natural abilities were of a superior order: his sagacity, forethought, power of organisation and management, warmth of feeling, power to inspire and rule others, calm consideration in laying his plans, vigour and determination in executing them, etc. But in a homily we think rather of the moral and spiritual. The narrative presents him to us as eminent for—
1. Piety. This was at the basis of his character, and guided and animated his whole life. It appears in his—
(1) Habitual prayerfulness. From first to last this is conspicuous (Neh_1:4; Neh_2:4; Neh_4:4, Neh_4:9; Neh_5:19; Neh_6:9, Neh_6:14; Neh_13:14, Neh_13:22, Neh_13:29, Neh_13:31). "In everything by prayer and supplication" he made his requests "known unto God" (Php_4:6).
(2) Practical fear of God (Neh_5:15).
(3) Love for God's house and its services (Neh_13:14, and elsewhere).
(4) Reverence for his law, and desire to bring all into harmony with it.
(5) Confidence in God (Neh_2:20; Neh_4:14, Neh_4:20)—a confidence, however, which did not produce negligence in counsel or action, but stimulated to both.
(6) Recognition of God's hand in all his successes (Neh_2:8, Neh_2:12, Neh_2:18; Neh_4:15; Neh_6:16). Appointed the praise of God as the principal part of the dedication of the wall (Neh_12:27, seq.).
2. Patriotism. An ardent longing for the welfare of Israel, and willingness to do and endure anything for its promotion (Neh_2:10). In the case of an Israelite, piety and patriotism could unite in a degree difficult to maintain in the case of others; the nation being, as no other, God's people, owing to him its existence, laws, etc; and set apart by him as his special organ and for his special praise.
3. Disinterestedness. Seeking no personal end, receiving no salary as governor, but gladly devoting his own fortune to the service of the people (Neh_5:10, Neh_5:14-18).
4. Impartiality. Rebuking wealthy men, rulers and priests, as freely as the common people; enforcing the rights of the latter as zealously as those of the former (Neh_5:7-13; Neh_13:11).
5. Courage. In facing difficulties and opposition, and correcting offenders in high places (Neh_4:9, sol.; Neh_6:11; Neh_13:8, Neh_13:28).
6. Perseverance. In prosecuting his work, and beginning again when it was partially undone through his absence.
II. THE SERVICES HE RENDERED TO HIS PEOPLE.
1. The strengthening of Jerusalem. He saw this to be the great necessity which must be supplied, if anything else were to be done effectually and permanently for the good of the nation. To this end he—
(1) Had the encircling wall thoroughly repaired and its gates restored. Thus turning Jerusalem into a strong fortress, and making it possible for the people to develop into a nation again.
(2) Organised its forces for defence.
(3) Increased its population.
2. Reformation of religion and morals. He sought to reconstitute the nation on the basis of the Divine law. He believed that "righteousness exalteth a nation, but sin is a reproach to any people" (Pro_14:34). He therefore—
(1) Suppressed extortion and oppression (Neh_5:1-19.).
(2) Separated the people from heathen alliances and friendships (verse 30, and elsewhere).
(3) Promoted the instruction of the people in God's word (Neh_8:1-18; etc.).
(4) Resuscitated the great religious festivals.
(5) Led the people to confession of sin and renewal of their covenant with God (Neh_9:1-38; Neh_10:1-39.).
(6) Reorganised the services of the temple.
(7) Revived the payment of tithes and other offerings for the support of its ministers.
(8) Maintained its sanctity (Neh_13:8, Neh_13:9).
(9) Enforced the law for the observance of the sabbath (verses 13-22).
Altogether a remarkable man, raised up by God at a critical period to do a great work for Israel, and, through that nation, for mankind. Let us—
(1) Glorify God in him.
(2) Imitate him so far as our abilities and opportunities allow, and so far as is consistent with the more spiritual system under which God has placed us.
(3) Pray God to raise up many such men for his service at home and abroad.
1. Abuses must be vigorously attacked and cleansed away. The house of God has to be purified of strangers. The neglect of discipline a terrible evil. Unfaithful ministers the curse of the Church. The "mixed multitude" is no strength to Jerusalem, but weakness. The observance of the sabbath. To the Jew a typical commandment, which represented obedience altogether. While days cannot possess the same place under the new dispensation, there is guardianship of the day of rest which is absolutely necessary for the life of religion. In all active efforts of reformation personal caprice and mere self-assertion must be renounced. The open Bible must be the strong basis of operations, the unfailing armoury from which the weapons are taken. On that simply dependent, the true reformer can be bold, energetic, uncompromising, intolerant of evil, driving out the violators of God's law and defilers of his temple. We have a great example of consuming zeal in the Lord himself.
2. All really religious reformation will be constructive as well as destructive. The evil driven away will come back finding "the house empty and garnished" unless it be possessed by the spirit of active obedience. The only principle upon which we can keep out abuse is that of the right use of the things before abused. This applies to the service of God's house, to the observance of the sabbath, and to the purity of communion among God's people. Nehemiah re-established the true order of religious life. The safety of the Church lies in its activity and development according to the word of God. All living growth is defence against attack and decay.
II. THE TRUE MEMORIAL BEFORE GOD AND MAN. "Remember me, Lord, for good."
1. We should cast ourselves on the faithfulness of God. Men forget one another. God rewards his servants.
2. To hold a place among the honoured names of God's word, to be in the line of the great succession, is more than all that this world can offer us.
3. God's blessing descends to future generations. We build a monument in the characters and lives of those we leave behind us.—R.
I. THAT THE BIBLE SHOULD BE READ WITH A SPECIAL VIEW TO ITS BEARING ON OUR OWN LIVES (Neh_13:1). "On that day they read in the book of Moses, … . and therein was found written that the Ammonite and the Moabite should not come into the congregation of God for ever;"… and "when they had heard the law they separated," etc. (Neh_13:1, Neh_13:3). The Israelites listened not only to understand and admire and be moved with joy and gladness, but to learn what they should do, that they might conform more perfectly to the will of God. We may read our Bible from
(1) the antiquarian point of view, or
(2) the poetical, or
(3) the professional, or
(4) perfunctorily, as a part of the day's routine;
but we shall not have treated it as it deserves to be treated, as its Divine Author would have us use it, as our own spiritual necessities demand that it should be approached, unless we come to it in the spirit of those old words, "Lord, what wilt thou have me to do?" We must study it devoutly, to learn what there is in us to be uprooted, about us to be avoided, absent from us to be implanted and cultivated.
II. THAT PLAIN DUTY, HOWEVER PAINFUL, MUST BE DONE FORTHWITH (Neh_13:3, Neh_13:7, Neh_13:8, Neh_13:9). It is very soon told that "it came to pass when they had heard the law that they separated from Israel all the mixed multitude." But the act of separation, of expulsion, must have been an exceedingly painful one. The "mixed multitude" must have been closely allied to and inwoven with "the congregation," and there must have been great rents and gaps made in families and connections and friendships for this excommunication to be thoroughly carried out. When, too, Nehemiah returned from Babylon, and found the house of the Lord used for an enemy's storehouse, it must have "grieved him sore" (verse 8), not only to find this fact in existence, but also to have to put himself into direct antagonism with the high priest, and to reflect so sternly on his conduct as he did (verses 8, 9). So Paul must have been troubled to withstand Peter to the face (Gal_2:11), and we know how "out of much affliction and anguish of heart" he wrote "with many tears" a letter of reproach to the Church at Corinth (2Co_2:4). We are told that we are to deal tenderly and graciously with offenders; those who are spiritual restoring such "in the spirit of meekness" (Gal_6:1); but when the integrity, the purity, the reputation of the family, the Church, the society absolutely demand severe measures, we mu