Nehemiah 13:25

ith Sanballat, but being also allied to Tobiah the Ammonite, and having given him some of the chambers in the court of the house of God, Neh 13:4, Neh 13:5; Nehemiah casts out the goods of Tobiah, and purifies the chambers, Neh 13:6-9. He rectifies several evils; and the people bring the tithes of all things to the treasuries, Neh 13:10-12. He appoints treasurers, Neh 13:13, Neh 13:14; finds that the Sabbaths had been greatly profaned by buying and selling, and rectifies this abuse, Neh 13:15-22; finds Jews that had married strange wives; against whom he testifies, and expels one of the priests who had married the daughter of Sanballat the Horonite, Neh 13:23-29. He cleanses them from all strangers, makes a final regulation, and prays for God's mercy to himself, Neh 13:30, Neh 13:31. Verse 1 On that day - I am quite of Calmet's mind that the transaction detailed in this chapter did not immediately succeed the dedication of the walls of Jerusalem. It is most likely that, when this dedication was ended, Nehemiah returned to Babylon, as himself particularly marks, Neh 13:6, for he did return in the thirty-second year of Artaxerxes; and then, after certain days, supposed to be about the term of one year, he got leave to return to Jerusalem to see how matters were conducted: and there he found the evils which he mentions in this chapter, and which he redressed in the manner himself describes. See the introduction to this book. Should not come into the congregation - That is, Ye shall not form any kind of matrimonial alliance with them. This, and this alone, is the meaning of the law. Verse 3 They separated from Israel all the mixed multitude - They excluded all strange women, and all persons, young and old, who had been born of these illegal connections. Verse 4 Eliashib the priest - Perhaps this was a different person from Eliashib the high priest; but there is no indubitable evidence that he was not the same. If he was high priest, he was very unfaithful to the high charge which he had received; and a reproach to the priesthood. He had married his grandson to Sanballat's daughter: this produced a connection with Tobiah, the fast friend of Sanballat; in whose favor he polluted the house of God, giving him one of the chambers for his ordinary residence, which were appointed for the reception of the tithes, oblations, etc., that came to the house of God. Verse 6 Was not I at Jerusalem - Nehemiah came to Jerusalem in the twentieth year of Artaxerxes, and remained there till the thirty-second year, twelve years: then returned to Babylon, and staid one year; got leave to revisit his brethren; and found matters as stated in this chapter. Verse 8 I cast forth all the household stuff of Tobiah - He acted as Jesus Christ did when he found the courts of the Lord's house profaned: He overthrew the tables of the moneychangers, and the seats of those who sold doves. Verse 10 The portions of the Levites had not been given - Hence we find they were obliged to abandon the sacred service, and betake themselves to cultivate the land for their support. This was the fault of the rulers, who permitted all these abuses. Verse 11 Why is the house of God forsaken? - They had all solemnly promised, Neh 10:39, that they would never forsake the house of their God; but, alas, how soon is this forgotten! Nehemiah used their own words here by way of reproof. Verse 13 They were counted faithful - They were reported to me as persons in whom I could confide; they had been steady in God's ways and work, while others had been careless and relaxed. Verse 14 Wipe not out my good deeds - If thou wert strict to mark what is done amiss, even my good deeds must be wiped out; but, Lord, remember me in thy mercy, and let my upright conduct be acceptable to thee! Verse 15 Treading wine-presses - The Sabbath appears to have been totally disregarded. Verse 17 I contended with the nobles - These evils took place through their negligence; and this I proved before them. Verse 19 When the gates - began to be dark - After sunset on Friday evening he caused the gates to be shut, and kept them shut all the Sabbath; and, as he could not trust the ordinary officers, he set some of his own servants to watch the gates, that no person might enter for the purpose of traffic. Verse 20 So the merchants - lodged without Jerusalem - They exposed their wares for sale on the outside of the walls. Verse 21 I will lay hands on you - I will imprison every man of you. This had the desired effect; they came no more. Verse 22 Spare me according to the greatness of thy mercy - By some Nehemiah has been thought to deal with God too much on the principle of merit. That he wished God to remember him for good, is sufficiently evident; and who does not wish the same? But that he expected heaven because of his good deeds, does not appear. Indeed, the concluding clause of this verse proves the contrary, and shows that he expected nothing from God but through the greatness of his mercy. Shame on those who, with this evidence before them, brand this good man with the epithet of workmonger! a man who, in inward holiness, outward usefulness, and genuine love to God and man, was worth ten score of such self-called believers. Verse 24 Half in the speech of Ashdod - There were children in the same family by Jewish and Philistine mothers. As the Jewish mother would always speak to her children in Hebrew or Chaldee, so they learnt to speak these languages; and as the Ashdod mother would always speak to her children in the Ashdod language, so they learnt that tongue. Thus there were, in the same family, children who could not understand each other; half, or one part, speaking one language, and the other part another. Children of different wives did not ordinarily mingle together; and the wives had separate apartments. This is a better explanation than that which intimates that the same child spoke a jargon, half Ashdod and half Hebrew. Verse 25 I contended with them - Proved the fact against these iniquitous fathers, in a legal assembly. And cursed them - Denounced the judgments of God and the sentence of the law upon them. Smote certain of them - Had them punished by whipping. And plucked off their hair - Had them shaven, as a mark of the greatest ignominy. And made them swear by God, saying, Ye shall not give - Caused them to bind themselves by an oath, that they would make no intermarriages with those who were not of the seed of Israel. Verse 26 Did not Solomon - Have you not had an awful example before you? What a heavy curse did Solomon's conduct bring upon himself and upon the people, for a conduct such as yours? Verse 27 Shall we then hearken unto you - If God spared not Solomon, who was so much beloved of Him, shall we spare you, who by your conduct are bringing down God's judgments upon Israel? Verse 28 One of the sons of Joiada - This was Manasseh, brother of Jaddua, son of Joiada, and grandson of Eliashib the high priest. I chased him from me - Struck him off the list of the priests, and deemed him utterly unworthy of all connection and intercourse with truly religious people. Verse 29 Because they have defiled the priesthood - God, therefore, will remember their iniquities against them, and punish them for their transgressions. These words of Nehemiah are to be understood declaratively. Verse 31 For the wood-offering - This was a most necessary regulation: without it the temple service could not have gone forward; and therefore Nehemiah mentions this as one of the most important services he had rendered to his nation. See Neh 10:34. Remember me, O my God, for good - This has precisely the same meaning with, O my God, have mercy upon me! and thus alone it should be understood. Of Nehemiah the Jews speak as one of the greatest men of their nation. His concern for his country, manifested by such unequivocal marks, entitles him to the character of the first patriot that ever lived. In the course of the Divine providence, he was a captive in Babylon; but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence; he lacked no manner of thing that was good; and here he might have continued to live, in the same affluence and in the same confidence: but he could enjoy neither, so long as his people were distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; he prayed to God for it; and was willing to sacrifice wealth, ease, and safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honor of restoring the desolated city of his ancestors, and the pure worship of their God. On this account he has been considered by several as an expressive type of Jesus Christ, and many parallels have been shown in their lives and conduct. I have already, in several notes, vindicated him from all mercenary and interested views, as well as from all false notions of religion, grounded on human merit. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation, and an exemplar worthy to be copied by the first patriots in every nation under heaven. It has already been observed that, in the Jewish canon, Ezra and Nehemiah make but one book; and that both have been attributed, but without reason, to the same author: hence the Syriac version ends with this colophon - The end of the book of Ezra, the scribe, in which are contained two thousand three hundred and sixty-one verses.

The Dismissal of Strange Wives. ( b. c. 434.) 23 In those days also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab: 24 And their children spake half in the speech of Ashdod, and could not speak in the Jews' language, but according to the language of each people. 25 And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves. 26 Did not Solomon king of Israel sin by these things? yet among many nations was there no king like him, who was beloved of his God, and God made him king over all Israel: nevertheless even him did outlandish women cause to sin. 27 Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives? 28 And one of the sons of Joiada, the son of Eliashib the high priest, was son in law to Sanballat the Horonite: therefore I chased him from me. 29 Remember them, O my God, because they have defiled the priesthood, and the covenant of the priesthood, and of the Levites. 30 Thus cleansed I them from all strangers, and appointed the wards of the priests and the Levites, every one in his business; 31 And for the wood offering, at times appointed, and for the firstfruits. Remember me, O my God, for good. We have here one instance more of Nehemiah's pious zeal for the purifying of his countrymen as a peculiar people to God; that was the thing he aimed at in the use of his power, not the enriching of himself. See here, I. How they had corrupted themselves by marrying strange wives. This was complained of in Ezra's time, and much done towards a reformation, Ezra ix. and x. But, when the unclean spirit is cast out, if a watchful eye be not kept upon him, he will re-enter; so he did here. Though in Ezra's time those that had married strange wives were forced to put them away, which could not but occasion trouble and confusion in families, yet others would not take warning. Nitimur in vetitum—we still lean towards what is forbidden. Nehemiah, like a good governor, enquired into the state of the families of those that were under his charge, that he might reform what was amiss in them, and so heal the streams by healing the springs. 1. He enquired whence they had their wives, and found that many of the Jews had married wives of Ashdod, of Ammon, and of Moab ( v. 23 ), either because they were fond of what was far-fetched or because they hoped by these alliances to strengthen and enrich themselves. See how God by the prophet reproves this, Mal. ii. 11 . Judah has dealt treacherously, and broken covenant with God, the covenant made in Ezra's time with reference to this very thing; he has profaned the holiness of the Lord by marrying the daughter (that is, the worshipper) of a strange god. 2. He talked with the children, and found they were children of strangers, for their speech betrayed them. The children were bred up with their mothers, and learned of them and their nurses and servants to speak, so that they could not speak the Jews' language, could not speak it at all, or not readily, or not purely, but half in the speech of Ashdod, or Ammon, or Moab, according as the country was which the mother was a native of. Observe, (1.) Children, in their childhood, learn much of their mothers. Partus sequitur ventrem—they are prone to imitate their mothers. (2.) If either side be bad, the corrupt nature will incline the children to take after that, which is a good reason why Christians should not be unequally yoked. (3.) In the education of children great care should be taken about the government of their tongues, that they learn not the language of Ashdod, any impious or impure talk, any corrupt communication. II. What course Nehemiah took to purge out this corruption, when he discovered how much it had prevailed. 1. He showed them the evil of it, and the obligation he lay under to witness against it. He did not seek an occasion against them, but this was an iniquity to be punished by the judge, and which he must by no means connive at ( v. 27 ): " Shall we hearken to you, who endeavour to palliate and excuse it? No, it is an evil, a great evil, it is a transgression against our God, to marry strange wives, and we must do our utmost to put a stop to it. You beg that they may not be divorced from you, but we cannot hearken to you, for there is no other remedy to clear us from the guilt and prevent infection." (1.) He quotes a precept, to prove that it was in itself a great sin; and makes them swear to that precept: You shall not give your daughters unto their sons, &c., which is taken from Deut. vii. 3 . When we would reclaim people from sin we must show them the sinfulness of it in the glass of the commandment. (2.) He quotes a precedent, to show the pernicious consequences of it, which made it necessary to be animadverted upon by the government ( v. 26 ): Did not Solomon king of Israel sin by these things? The falls of great and good men are recorded in order that we may take warning by them to shun the temptations which they were overcome by. Solomon was famous for wisdom; there was no king like him for it; yet, when he married strange wives, his wisdom could not secure him from their snares, nay, it departed from him, and he did very foolishly. He was beloved of God, but his marrying strange wives threw him out of God's favour, and went near to extinguish the holy fire of grace in his soul: he was king over all Israel; but his doing this occasioned the loss of ten of his twelve tribes. You plead that you can marry strange wives and yet retain the purity of Israelites; but Solomon himself could not; even him did outlandish women cause to sin. Therefore let him that thinks he stands take heed lest he fall when he runs upon such a precipice. 2. He showed himself highly displeased at it, that he might awaken them to a due sense of the evil of it: He contended with them, v. 25 . They offered to justify themselves in what they did, but he showed them how frivolous their excuses were, and argued it warmly with them. When he had silenced them he cursed them, that is, he denounced the judgments of God against them, and showed them what their sin deserved. He then picked out some of them that were more obstinate than the rest, and fit to be made examples, and smote them (that is, ordered them to be beaten by the proper officers according to the law, Deut. xxv. 2, 3 ), to which he added this further mark of infamy that he plucked off their hair, or cut or shaved it off; for it may so be understood. Perhaps they had prided themselves in their hair, and therefore he took it off to deform and humble them, and put them to shame; it was, in effect, to stigmatize them, at least for a time. Ezra, in this case, had plucked off his own hair, in holy sorrow for the sin; Nehemiah plucked off their hair, in a holy indignation at the sinners. See the different tempers of wise, and good, and useful men, and the divers graces, as well as divers gifts, of the same Spirit. 3. He obliged them not to take any more such wives, and separated those whom they had taken: He cleansed them from all strangers, both men and women ( v. 30 ), and made them promise with an oath that they would never do so again, v. 25 . Thus did he try all ways and means to put a stop to this mischief and to prevent another relapse into this disease. 4. He took particular care of the priests' families, that they might not lie under this stain, this guilt. He found, upon enquiry, that a branch of the high priest's own family, one of his grandsons, had married a daughter of Sanballat, that notorious enemy of the Jews ( ch. ii. 10 ; iv. 1 ), and so had, in effect, twisted interests with the Samaritans, v. 28 . How little love had that man either to God or his country who could make himself in duty and interest a friend to him that was a sworn enemy to both. It seems this young priest would not put away his wife, and therefore Nehemiah chased him from him, deprived him, degraded him, and made him for ever incapable of the priesthood. Josephus says that this expelled priest was Manasseh, and that when Nehemiah drove him away he went to his father-in-law Sanballat, who built him a temple upon Mount Gerazim, like that at Jerusalem, and promised him he should be high priest in it, and that then was laid the foundation of the Samaritans' pretensions, which continued warm to our Saviour's time. John iv. 20 , Our fathers worshipped in this mountain. When Nehemiah had thus expelled one that had forfeited the honour of the priesthood he again posted the priests and Levites every one in his business, v. 30 . It was no loss to them to part with one that was the scandal of their cloth; the work would be done better without him. When Judas had gone out Christ said, Now is the Son of Man glorified, John xiii. 30, 31 . Here are Nehemiah's prayers on this occasion. (1.) He prays, Remember them, O my God! v. 29 . "Lord, convince and convert them; put them in mind of what they should be and do, that they may come to themselves." Or, "Remember them to reckon with them for their sin; remember it against them." If we take it so, this prayer is a prophecy that God would remember it against them. Those that defile the priesthood despise God, and shall be lightly esteemed. Perhaps they were too many and too great for him to deal with. "Lord" (says he), "deal thou with them; take the work into thy own hands." (2.) He prays, Remember me, O my God! v. 31 . The best services done to the public have sometimes been forgotten by those for whom they were done ( Eccl. ix. 15 ); therefore Nehemiah refers it to God to recompense him, takes him for his paymaster, and then doubts not but he shall be well paid. This may well be the summary of our petitions; we need no more to make us happy than this: Remember me, O my God! for good.

Cursed - Caused them to be excommunicated and cast out of the society of God's people. This and the following punishments were justly inflicted upon them, because this transgression was contrary both to a plain law of God, and to their own late solemn covenants. Smote - I caused to be beaten with stripes, according to the law, Deut 25:2, such whose faults were most aggravated; to whom he added this punishment over and above the former. Plucked off - Or, shaved them. The hair was an ensign of liberty among the eastern nations; and baldness was a disgrace, and token of slavery and sorrow.