Nehemiah · Chapter 13

V. 1. That day-Not presently after the dedication of the wall and city, but upon a certain day, when Nehemiah was returned from the Persian court to Jerusalem, from which he had been absent for some considerable time, in which some errors and abuses had crept in. Not come-Not be incorporated into the common-wealth of Israel, nor be joined with any Israelite in marriage.

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, Nehemiah 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 1. On that day they read in the book of Moses — Not upon the day of the dedication of the wall and city, but upon a certain day, when Nehemiah was returned from the Persian court to Jerusalem, from which he had been absent for some considerable time, during which some errors and abuses had crept in. After his return, it seems, he continued the public reading of the law at stated times, probably on the great festivals, when all the people met together, (such as those mentioned chap. 8.,) upon some day of which that portion of Scripture was read (Deuteronomy 23:3) which forbids the admission of the Ammonites and Moabites into the congregation of the Lord. The meaning of which phrase is, not that they were prohibited from attending divine worship in the court of the Gentiles, and in their synagogues, but from being admitted to the privileges of Jews, and becoming one body with them by intermarriages. “None of the house of Israel, of either sex, were to enter into marriage with any Gentile, of what nation soever, unless they were first converted to their religion; and even in that case, some were debarred from it for ever, others only in part, and others again only for a limited time. Of the first sort, were all of the seven nations of the Canaanites. Of the second sort, were the Moabites and the Ammonites, whose males were excluded for ever, but not their females. And of the third sort, were the Edomites and Egyptians, with whom the Jews might not marry till the third generation. But with all others who were not of these three excepted sorts, they might freely make intermarriages, whenever they became thorough proselytes to their religion. At present, however, because, through the confusions which have since happened in all nations, it is not to be known who is an Ammonite, an Edomite, a Moabite, or an Egyptian, they hold this prohibition to have been long out of date, and that now any Gentile, as soon as proselyted to their religion, may immediately be admitted to make intermarriages with them.” See Dodd, and Prid. Con., Ann. 428.

THE SEPARATION FROM STRANGERS, 1-3.

1. On that day — This is to be understood in the same sense as at that time, in Nehemiah 12:44. But no doubt public readings of the law took place frequently during Nehemiah’s administration. The book of Moses — Here it is evident that the Book of Deuteronomy, from which they read on that occasion, was regarded as the work of Moses. Its Mosaic authorship was not questioned in Nehemiah’s day. Found written — The passage referred to is in Deuteronomy 23:3-6, and reads as follows: “An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord forever; because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee. Thou shalt not seek their peace nor their prosperity all thy days forever.”

THE SEPARATION FROM STRANGERS, 1-3.

1. On that day — This is to be understood in the same sense as at that time, in Nehemiah 12:44. But no doubt public readings of the law took place frequently during Nehemiah’s administration. The book of Moses — Here it is evident that the Book of Deuteronomy, from which they read on that occasion, was regarded as the work of Moses. Its Mosaic authorship was not questioned in Nehemiah’s day. Found written — The passage referred to is in Deuteronomy 23:3-6, and reads as follows: “An Ammonite or Moabite shall not enter into the congregation of the Lord; even to their tenth generation shall they not enter into the congregation of the Lord forever; because they met you not with bread and with water in the way, when ye came forth out of Egypt; and because they hired against thee Balaam the son of Beor of Pethor of Mesopotamia, to curse thee. Nevertheless the Lord thy God would not hearken unto Balaam; but the Lord thy God turned the curse into a blessing unto thee, because the Lord thy God loved thee. Thou shalt not seek their peace nor their prosperity all thy days forever.”

V. 3. Multitude-All the heathenish people with whom they had contracted alliance.

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 3. They separated from Israel all the mixed multitude — All the Ammonites, Moabites, and other heathenish people, with whom they had contracted alliances. All these were cast out from the congregation of Israel, together with the children born of them; that is, they would not look upon them as Israelites, or as entitled to the same privileges with themselves.

3. They separated from Israel all the mixed multitude — Literally, separated all mixture from Israel. The word br[, mixed multitude, is used of the people of foreign blood who accompanied the Hebrews out of Egypt, (Exodus 12:38,) and afterwards lusted after flesh. Numbers 11:4. It may, therefore, refer to any non-Israelitish people. So according to the true spirit of the law they separated themselves from all foreigners, not from Ammonites and Moabites only. Marriage with unbelievers is fraught with so much danger that it is discountenanced in the New Testament also. 2 Corinthians 6:14. Intermarriage and association with foreigners was an evil against which both Ezra and Nehemiah had to fight repeatedly. Compare verses 23-30, and Nehemiah 9:2; also Ezra 9-10, notes.

V. 4. Eliashib-The high-priest. Chamber-Of the chambers, the high-priest having the chief power over the house of God, and all the chambers belonging to it. Tobiah-The Ammonite, and a violent enemy to God’s people.

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 favour 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, &c., that came to the house of God.

Verse 4. And before this — That is, before this separation was made; Eliashib the priest — The high-priest, (Nehemiah 3:1,) or some other priest so called, there being divers persons of this name in or about this time, though the first seems most probable; having the oversight of the chamber — Of the chambers, (verse 9,) the high-priest having the chief power over the house of God, and all the chambers belonging to it; was allied unto Tobiah — The Ammonite, and a violent enemy to God’s people. He had suffered his grandson to marry Sanballat’s daughter, who was the fast friend of Tobiah, and the great enemy of the Jews. This is mentioned as a great blot on Eliashib’s character, and the cause of his other miscarriages, noticed verse 5. We read also in Ezra 10:18, that several of the priests had married strange wives; and, among the rest, some of the sons of the high-priest.

CLEANSING OF THE CHAMBER OCCUPIED BY TOBIAH, 4-9.

4. Before this — Before the separation of the mixed multitude from Israel. Eliashib the priest — The high priest mentioned in Nehemiah 3:1. Oversight of the chamber — “Such oversight of the chambers of the temple would certainly be intrusted to no simple priest, though this addition shows that this oversight did not form part of the high priest’s office.” — Keil. Allied unto Tobiah — In what particular way is unknown. Perhaps the Jewess whom his son Johanan had married (Nehemiah 6:18) was a relative of the high priest. See on Nehemiah 2:10; 6:18.

V. 5. Prepared-By removing the things out of it, uniting divers small chambers into one, and furnishing it for the use of Tobiah when he came to Jerusalem: whom he seems to have lodged there, that he might have more free communication with him.

Verse 5. He had prepared for him a great chamber — By breaking down the partitions, it is probable, between several little chambers, where holy things were laid, and by removing the things which were in them, he had prepared one large room for Tobiah’s reception, when he came to Jerusalem. This, no doubt, he had furnished for his use, and here Tobiah lodged, in order that he and the high-priest might have more free and secret communication with each other, this being a place where the people might not come.

5. Great chamber — Formed, probably, as Piscator suggests, by removing the partitions from several contiguous chambers, and thus throwing them all into one. The variety of stores aforetime kept in these chambers confirms this view, as well as the mention of chambers in verse

9. Tobiah used it as a dwelling, verse 8.

V. 6. But, &c.-Eliashib took the occasion of my absence to do these things. Came I-From Jerusalem; where he had been once and again.

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 6. But in all this time was I not at Jerusalem — Which gave Eliashib the opportunity of doing these things; for unless Nehemiah had been absent, he durst not have done them. For in the two and thirtieth year of Artaxerxes, came I unto the king — Namely, from Jerusalem, where he had been once and again; and after certain days obtained I leave of the king — To return to Jerusalem. In the Hebrew it is, At the end of days; that is, at the year’s end: for so the word µymy, jamim, (days,) often signifies in Scripture.

Verse 6, 7. In the thirty second year of Artaxerxes. Having been governor in Jerusalem twelve years, Nehemiah returned to the king, at Babylon; and after a residence of about twelve months at the Persian court, he again came to Jerusalem. See note on Nehemiah 2:6. And what was his mortification, to find Tobiah, the great enemy of the Jews, possessing a princely chamber in the temple. Yea, and Eliashib the highpriest, married to Tobiah’s daughter. Yea, and Eliashib’s son married to Sanballat’s daughter! Fine times while Nehemiah was absent. The highpriest defiled, and his son, who was perhaps the sagon or second priest, equally defiled. How was atonement to be made for the nation? What did our glorious reformer do? Having formerly acted like a hero in building the walls, he now acted like a prince in throwing the goods of Tobiah out of the window, and plucking the mitre from the head of the polluted priest.

6. All this time was not I at Jerusalem — Else such profanation of the temple would not have been tolerated. Two and thirtieth year — After having been governor of Jerusalem for twelve years. See Nehemiah 5:14. King of Babylon — Artaxerxes is so called, because he ruled all the dominions of the ancient kingdom of Babylon. See note on Ezra 6:22. Came I unto the king — When Nehemiah left the Persian court he set a time for his return, Nehemiah 2:6, note. The time originally set may have been extended, but after twelve years’ absence, loyalty to the king required his return to the court. After certain days — Hebrew, at the end of days; an indefinite period, perhaps several years. Obtained I leave — The Hebrew indicates that he obtained leave of absence this second time only by an earnest petitioning. See margin.

Verse 7. The evil Eliashib did in preparing him a chamber — “Tobiah had insinuated himself into the good opinion of many of the people, and especially those of note, by his making two alliances with families of this sort: for Johanan his son had married the daughter of Meshullam, the son of Berechiah, (Nehemiah 6:18, and 3:4,) who was one of the chief managers of the building of the wall of Jerusalem, and he himself had married the daughter of Shechaniah, another great man among the Jews. By these means he had formed an interest, and was looked upon as a worthy man, though, being an Ammonite, he could not but bear a national hatred to all that were of the race of Israel.” See Prideaux, An. 425.

Verse 6, 7. In the thirty second year of Artaxerxes. Having been governor in Jerusalem twelve years, Nehemiah returned to the king, at Babylon; and after a residence of about twelve months at the Persian court, he again came to Jerusalem. See note on Nehemiah 2:6. And what was his mortification, to find Tobiah, the great enemy of the Jews, possessing a princely chamber in the temple. Yea, and Eliashib the highpriest, married to Tobiah’s daughter. Yea, and Eliashib’s son married to Sanballat’s daughter! Fine times while Nehemiah was absent. The highpriest defiled, and his son, who was perhaps the sagon or second priest, equally defiled. How was atonement to be made for the nation? What did our glorious reformer do? Having formerly acted like a hero in building the walls, he now acted like a prince in throwing the goods of Tobiah out of the window, and plucking the mitre from the head of the polluted priest.

CLEANSING OF THE CHAMBER OCCUPIED BY TOBIAH, 4-9.

4. Before this — Before the separation of the mixed multitude from Israel. Eliashib the priest — The high priest mentioned in Nehemiah 3:1. Oversight of the chamber — “Such oversight of the chambers of the temple would certainly be intrusted to no simple priest, though this addition shows that this oversight did not form part of the high priest’s office.” — Keil. Allied unto Tobiah — In what particular way is unknown. Perhaps the Jewess whom his son Johanan had married (Nehemiah 6:18) was a relative of the high priest. See on Nehemiah 2:10; 6:18.

V. 8. Grieved me-That so sacred a place should be polluted by one who in many respects ought not to come there, being no priest, a stranger, an Ammonite, and one of the worst of that people; and that all this should be done by the permission and order of the high-priest.

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 8. It grieved me sore — That so sacred a place should be polluted by one who, on many accounts, ought not to have come there, being no priest, a stranger, an Ammonite, and one of the worst of that people; and that all this should be done by the permission and order of the high-priest.

8. I cast forth all the household stuff — The violence of the act was expressive of his indignation and grief. The mention of household stuff shows that Tobiah had used the chamber for his residence while at Jerusalem.

Verse 9. Then I commanded, and they cleansed the chambers — Which had been thus profaned, and restored them to their former sanctity, by the water of purification, and such other means and rites as were then usual in such cases. And thither brought I again the vessels of the house of God — Which had been cast out to make room for Tobiah. Thus when sin is cast out of the heart by repentance, and faith in the blood of Christ, let it be furnished with the graces of God’s Spirit, and such holy gifts and blessings as will thoroughly fit it for every good work.

9. Cleansed the chambers — By carrying forth all the filthiness, and sanctifying them again to holy uses. Comp. 2 Chronicles 29:5, 15, 16, 18.

V. 10. Not given-Which might be either,

1. from this corrupt high-priest Eliashib, who took their portions, as he did the sacred chambers, to his own use, or employed them for the entertainment of Tobiah, and his other great allies. Or,

2. from the people, who either out of covetousness reserved them to themselves, contrary to their own solemn agreement, or were so offended at Eliashib’s horrid abuse of sacred things, that they abhorred the offering and service of God, and therefore neglected to bring in their tithes, which they knew would be perverted to bad uses. Fled-To his possession in the country, being forced to do so for a livelihood.

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 10. The portion of the Levites had not been given them — Which might be, either, 1st, Through this corrupt high-priest, Eliashib, who took their portions, as he did the sacred chambers, to his own use, or employed them for the entertainment of Tobiah, and his other great allies: or, 2d, Through the people, who either out of covetousness reserved them to themselves, contrary to their own solemn agreement, or were so offended at Eliashib’s horrid abuse of sacred things, that they abhorred the offering and service of God, and therefore neglected to bring in their tithes, which they knew would be perverted to bad uses. For the Levites, &c., were fled — To their possessions in the country, being forced to do so for a livelihood.

Ver. 10. The levites—were fled every one to his field. What can ministers do in evil times, when tithes are withheld, and bread denied, but go to schools and fields for bread. Then the overgrowing wickedness of the land, which has robbed the priests of bread, will rob the nobles of their estates.

THE PORTIONS OF THE LEVITES RESTORED, 10-14.

10. The portions… had not been given — The arrangements narrated in Nehemiah 12:44-47 had not been carried out, and consequently the ministers of the temple had been obliged to flee every one to his field, in order to procure sustenance for himself. The evil example of the high priest had spread demoralization among all the Levites, and we have the dark picture of this corruption of priests and people vividly presented to us in the prophecy of Malachi.

V. 11. Contended-I sharply reproved those priests to whom the management of those things was committed, for neglect of their duty, and breach of their late solemn promise. Why, &c.-You have not only injured men in with-holding their dues, but you have occasioned the neglect of God’s house and service. Gathered-To Jerusalem from their several country possessions. Set-Restored them to the exercise of their office.

Verse 11. Why is the house of God forsaken?] They had all solemnly promised, Nehemiah 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 11. Then contended I with the rulers — I sharply reproved those priests to whom the management of those things was committed, for the neglect of their duty, and breach of their late solemn promise. Why is the house of God forsaken? — So that there are few or no Levites or priests to attend there. You have not only injured men, in withholding their dues, but you have occasioned the neglect of God’s house and service, insomuch that little or no public worship is maintained. And I gathered them together — To Jerusalem, from their several country possessions. And set them in their place — Restored them to the exercise of their office. “A Levite in his field,” says Henry, “is out of his station: God’s house is his place, and there let him be found. Say to Archippus, Take heed to thy ministry.”

11. The rulers — Whose duty it was to see that the tithes were collected, and the temple service properly sustained. Why is the house of God forsaken — They had bound themselves not to forsake the house of God, Nehemiah 10:39, where see note. Nehemiah now demands why they have violated that solemn covenant. I gathered them — That is, gathered the Levites, who had gone to seek sustenance in the fields of their cities, (verse 10,) and restored them to their proper places in the temple service.

V. 12. Bought-Out of the respect which they had to Nehemiah, and because they saw they would now be applied to their proper uses.

Verse 12. Then brought all Judah the tithe, &c. — Out of the respect which they had to Nehemiah, and because they saw these tithes would now be applied to their proper uses. The people (as Conradus Pellicanus here observes) readily obey, if the magistrates and the priests be not remiss in their duty. As soon as the people saw the Levites at their work, they could not, for shame, withhold their wages any longer, but honestly and cheerfully brought them in. “The better church-work is done, the better will church-dues be paid.” — Henry.

12. Then brought all Judah the tithe — No doubt the words of the prophet Malachi, (Malachi 3:10,) as well as those of the governor, were instrumental in bringing about this result. The prophet charged them with robbing God, but at the same time reminded them of Jehovah’s long-suffering and mercy: “Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.” Nehemiah’s rebuke was effectual, the prophetic challenge of Malachi was accepted, and a blessed reformation was wrought.

V. 13. Faithful-By the consent of those who knew them. Such he now sought out the more diligently, because he had experience of the perfidiousness of the former trustees.

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 13. For they were counted faithful — By the consent of those who knew them. They had approved themselves faithful in other trusts committed to them, and so had purchased to themselves this good degree, 1 Timothy 3:13. Men should be tried first, and then trusted; tried in the less, and then trusted with more. The office of these treasurers was to receive and pay; to distribute to their brethren in due season, and due proportions. And Nehemiah sought out for faithful men the more diligently, because he had had experience of the perfidiousness of the former trustees.

13. I made treasurers — Thus re-establishing what he had himself done once before. Nehemiah 12:44. Shelemiah… Zadok — Probably the same mentioned in Nehemiah 3:29, 30. They were probably aged men of unsullied character, and, therefore, counted faithful, and fit to be trusted with this responsible work.

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 14. Remember me, O my God, concerning this — What I have done with an upright heart for thy house and service, be pleased graciously to accept, and remember for my good, according to thy promise. Nehemiah receiving no recompense, perhaps not even thanks, from those for whose benefit he did these things, he looks up to God as his paymaster, and refers himself and his actions to his consideration; not in pride, or as boasting of what he had done, much less depending upon it as his righteousness, or as if he thought he had made God his debtor, but in an humble appeal to him concerning his integrity and pure intention in all this service, and a believing expectation that God would not be unrighteous to forget his work and labour of love. And wipe not out my good deeds that I have done for the house of my God, &c. — Deeds done for the house of God, and the offices thereof, for the support of religion, and the encouragement of it, are good deeds; there is both righteousness and godliness in them; both mercy to men, and piety toward God; and God will certainly remember them, and not wipe them out. They shall in nowise lose their reward. Here again we find, (see Nehemiah 5:19,) that Nehemiah was employed much in pious ejaculations; and on every occasion looked up to God, and committed himself and his affairs to him. He here reflects with comfort upon what he had done for the house and service of God, and it afforded him much satisfaction to think that he had been any way instrumental to revive and support religion in his country, and to reform what was amiss. In like manner the kindness which any show to God’s ministers and people, and the care and labour they take to aid his cause, shall be returned into their own bosoms, in the secret joy they shall have there, not only through a consciousness of having done well, but of having glorified God, and done good of the best kind, spiritual good, to the souls of men.

14. Remember me — Comp. Nehemiah 5:19, note. Wipe not out — Nehemiah conceives of his work as recorded in a book, and prays that it may not be erased, nor blotted out and forgotten. Having been wrought and registered, he desired that it might stand. “He does not say, Publish to the world my good deeds, but, Wipe them not out; he does not say, Reward me, but, Remember me — the prayer of the penitent on the cross.” — Wordsworth. Good deeds — Hebrew, kindnesses; that is, pious acts, springing out of tender regard for the house of God. Offices thereof — That is, its usages and rites.

Verse 15. Treading wine-presses] The Sabbath appears to have been totally disregarded.

Verses 15, 16. I testified against them — I protested against the action, and admonished them to forbear it. Men of Tyre brought fish, and sold on the sabbath in Jerusalem — The holy city, where God’s house was; and where the great judicatories of the nation were. So this is added as an aggravation of their sin, that it was done with manifest contempt of God and men.

Ver. 15. Burdens which they brought into Jerusalem on the sabbath day, making the holy city like our Sunday-morning markets. Mons. Neckar, formerly financier of France, says, the poor have always been oppressed; and if the sabbath should come to be lost, they will then have to work seven days a week as hard as they now work six, and still be as poor. Sir Andrew Agnew, in April 1834, lost his bill for the better observance of the sabbath by a majority of thirty six. Let us devoutly pray that the efforts of God’s people may yet be crowned with success.

SABBATH DESECRATION STOPPED, 15-22.

15. Treading winepresses — The press consisted of two vats, one situated higher than the other. The grapes were trodden in the higher vat, from which the expressed juice ran into the lower one. Dr. Robinson found an ancient winepress a few miles east of Antipatris. It had been dug in a ledge of rock, the upper vat being eight feet square and fifteen inches deep, and the lower four feet square by three feet deep. The treading of the wine-press on the sabbath was an express violation of the fourth commandment, (Exodus 20:8-11,) and also strange forgetfulness of a recent covenant. Nehemiah 10:31.

V. 16. Jerusalem-The holy city, where God’s house was; and where the great judicatories of the nation were. So this is added as an aggravation of their sin, that it was done with manifest contempt of God and man.

Verses 15, 16. I testified against them — I protested against the action, and admonished them to forbear it. Men of Tyre brought fish, and sold on the sabbath in Jerusalem — The holy city, where God’s house was; and where the great judicatories of the nation were. So this is added as an aggravation of their sin, that it was done with manifest contempt of God and men.

16. There dwelt men of Tyre — These Tyrians are not to be understood as having permanent abodes in Jerusalem, but dwelling only temporarily there in order to carry on the traffic here mentioned.

V. 17. Nobles-Their chief men and rulers; whom he charges with this sin, because though others did it, it was by their countenance or connivance: probably too by their example. If the nobles allowed themselves in recreations, in idle visits and idle talk on the sabbath day, the men of business would profane it by their worldly employments, as the more justifiable of the two.

Verse 17. I contended with the nobles] These evils took place through their negligence; and this I proved before them.

Verse 17. Then I contended with the nobles — Their chief men and rulers; whom he charges with this sin, because, though others committed it, it was done by their countenance or connivance, probably by their example: and if these nobles had exercised their authority, the people durst not have done as they did. If magistrates, nobles, and people in the higher ranks of life, allow themselves in recreations, in idle visits and idle talk on the sabbath day, men of business will profane it by their worldly employments, as the more justifiable practice of the two.

SABBATH DESECRATION STOPPED, 15-22.

15. Treading winepresses — The press consisted of two vats, one situated higher than the other. The grapes were trodden in the higher vat, from which the expressed juice ran into the lower one. Dr. Robinson found an ancient winepress a few miles east of Antipatris. It had been dug in a ledge of rock, the upper vat being eight feet square and fifteen inches deep, and the lower four feet square by three feet deep. The treading of the wine-press on the sabbath was an express violation of the fourth commandment, (Exodus 20:8-11,) and also strange forgetfulness of a recent covenant. Nehemiah 10:31.

Verses 18, 19. Did not your fathers thus? — He bids them reflect, and consider that this was one of the crimes of which their fathers were guilty; and for which God had suffered them to be carried captive out of their land, and their city to be destroyed. Did not God bring all this evil upon us? — Which you so well and sadly remember, that I need not tell you the particulars. When the gates began to be dark — Which was about sun-setting, by reason of the mountains which were round about and near Jerusalem: at which time they who sat at the gates could no longer see to do any thing. I commanded that the gates should be shut — In order that none who came to sell goods might enter in, and that no burden might be brought in on the sabbath day, or late in the evening before it, or early in the morning after. And some of my servants set I at the gates — Out of a diffidence in those to whom the keeping of the gates had been committed.

18. Did not your fathers thus — The prophet Jeremiah had occasion to rebuke his people for this same evil. “Thus saith the Lord; Take heed to yourselves, and bear no burden on the sabbath day, nor bring it in by the gates of Jerusalem; neither carry forth a burden out of your houses on the sabbath day, neither do ye any work, but hallow ye the sabbath day, as I commanded your fathers. But they obeyed not, neither inclined their ear, but made their neck stiff, that they might not hear, nor receive instruction. But 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.”

V. 19. At the gates-Out of a diffidence in those, to whom the keeping of the gates was committed.

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.

Verses 18, 19. Did not your fathers thus? — He bids them reflect, and consider that this was one of the crimes of which their fathers were guilty; and for which God had suffered them to be carried captive out of their land, and their city to be destroyed. Did not God bring all this evil upon us? — Which you so well and sadly remember, that I need not tell you the particulars. When the gates began to be dark — Which was about sun-setting, by reason of the mountains which were round about and near Jerusalem: at which time they who sat at the gates could no longer see to do any thing. I commanded that the gates should be shut — In order that none who came to sell goods might enter in, and that no burden might be brought in on the sabbath day, or late in the evening before it, or early in the morning after. And some of my servants set I at the gates — Out of a diffidence in those to whom the keeping of the gates had been committed.

Ver. 19. I commanded that the gates should be shut, an hour after sunset, and not opened till the sun had set the next day. Before that, the Jews could have walked one thousand nine hundred paces from the gate, that is, a sabbath day’s journey.

SABBATH DESECRATION STOPPED, 15-22.

15. Treading winepresses — The press consisted of two vats, one situated higher than the other. The grapes were trodden in the higher vat, from which the expressed juice ran into the lower one. Dr. Robinson found an ancient winepress a few miles east of Antipatris. It had been dug in a ledge of rock, the upper vat being eight feet square and fifteen inches deep, and the lower four feet square by three feet deep. The treading of the wine-press on the sabbath was an express violation of the fourth commandment, (Exodus 20:8-11,) and also strange forgetfulness of a recent covenant. Nehemiah 10:31.

Verse 20. So the merchants-lodged without Jerusalem] They exposed their wares for sale on the outside of the walls.

Verses 20, 21. The merchants, &c., lodged without Jerusalem — In the open field, (as appears by the next verse,) where, perhaps, they pitched their tents, and opened their packs, hoping to sell their wares on the sabbath day to the country people, though they could not get admittance into Jerusalem. Then I testified against them, and said, I will lay hands on you — I will punish you and seize your goods. For this was a temptation to covetous or needy Jews, that lived in or near the city, to steal opportunities of buying their commodities, which then they might do with more advantage. From that time forth came they no more on the sabbath — Such power have good magistrates; especially when they are resolute. And it is very observable, that these traffickers, being men of other nations, were not bound by the law of the sabbath enjoined to the Jews, and did not transgress in breaking it; yet he would not permit them to make the Jews, who were under the obligation of it, to break it; and thereby trouble the commonwealth of Israel, by drawing the people into sin. It is also observable, that though buying and selling was not a servile work, yet he thought this to be comprehended in those words, Thou shalt do no manner of work.

20. Lodged without Jerusalem — This enabled them to carry on their impious traffic to some extent without the gates, and, as Keil observes, “because egress from the city could not be refused to the inhabitants, the rest of the Sabbath was broken outside the gates.”

Verse 21. I will lay hands on you] I will imprison every man of you. This had the desired effect; they came no more.

Verses 20, 21. The merchants, &c., lodged without Jerusalem — In the open field, (as appears by the next verse,) where, perhaps, they pitched their tents, and opened their packs, hoping to sell their wares on the sabbath day to the country people, though they could not get admittance into Jerusalem. Then I testified against them, and said, I will lay hands on you — I will punish you and seize your goods. For this was a temptation to covetous or needy Jews, that lived in or near the city, to steal opportunities of buying their commodities, which then they might do with more advantage. From that time forth came they no more on the sabbath — Such power have good magistrates; especially when they are resolute. And it is very observable, that these traffickers, being men of other nations, were not bound by the law of the sabbath enjoined to the Jews, and did not transgress in breaking it; yet he would not permit them to make the Jews, who were under the obligation of it, to break it; and thereby trouble the commonwealth of Israel, by drawing the people into sin. It is also observable, that though buying and selling was not a servile work, yet he thought this to be comprehended in those words, Thou shalt do no manner of work.

21. I will lay hands on you — Proceed to violent measures, and arrest and treat you as criminals.

V. 22. Cleanse-Because the work they now were set upon, though common in its nature, yet was holy in design of it, and had respect unto the sabbath: and, because the day in which they were to do this was the sabbath-day, for the observation whereof they were obliged to purify themselves. Gates-The gates of the city; not daring to trust the common porters, he commits the charge of them upon the sabbath-days, to the Levites, to whom the care of sanctifying the sabbath did properly belong. Mercy-Whereby he intimates, that though he mentioned his good-works, as things wherewith God was well-pleased, and which he had promised to reward, yet he neither did, nor durst trust to their merit, or his own worthiness, but, when he had done all, he judged himself an unprofitable servant, and one that needed God’s infinite mercy to pardon all his sins, and particularly those infirmities and corruptions which adhered to his good deeds.

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 22. I commanded the Levites that they should cleanse themselves — Because the work they now were set upon, though common in its nature, yet was holy in the design of it, and had respect unto the sabbath: and, because the day in which they were to do this was the sabbath day, for the observation whereof they were obliged to purify themselves; that they should come and keep the gates — The gates of the city: not daring to trust the common porters, and thinking that the Levites, by virtue of their character, would be more reverenced, and meet with more deference and respect than his domestic servants, he therefore appointed them to this office of keeping the gates on the sabbath, that all traffic might be prevented, and the day not fail to be sanctified, as it ought to be. O my God, spare me according to the greatness of thy mercy — By this he intimates, that though he mentioned his good works as things wherewith God was well pleased, and which he had promised to reward, yet he neither did, nor durst, trust to their merit, or his own worthiness, but, when he had done all, he judged himself an unprofitable servant, and one that needed God’s infinite mercy to pardon all his sins, and particularly those infirmities and corruptions which adhered to his good deeds.

22. The Levites… should cleanse themselves — By certain ceremonies, as in Nehemiah 12:30. Come and keep the gates — Literally, coming keeping the gates. The meaning is, that in addition to the ordinary gate keepers, certain Levites were detailed to see that the gates of the city were properly guarded during the Sabbath. A reason for this may have been the moral influence which the sacred character of the Levites would be supposed to exert. To sanctify the sabbath day — That is, to secure its sanctity by preventing further profanation, like that mentioned in verses 15 and 16.

Verse 23. Also saw I Jews that had married wives of Ashdod — A city of the Philistines; of Ammon and of Moab — They had married strangers, though not long before they had most solemnly promised not to do so, Nehemiah 10:30. So hard a thing it is perfectly to root out tares, which will be continually springing up again.

FOREIGN MARRIAGES DISSOLVED, 23-31.

“The sin of mixed marriages was one of the crying sins of the Jews at this time. The greatness of the sin arose from the fact that it tended to defeat one of the purposes of the Mosaic economy. God isolated the Jews from all other nations that they might be a nursery for the great ideas of religion that were to be elaborated in the history of the world, and a stock from which he would bring forth the Messiah. All mingling with other nations, who had not been trained in this way and preserved for this purpose, tended to defeat this design. Especially was this true of matrimonial alliances. Heathen women retained a natural longing for the indulgences of their own religion, and easily led their husbands into guilty compliances. The women of Moab and Philistia, and the wives of Solomon, furnish mournful proofs of this fact. They led their infatuated husbands and paramours into the grossest idolatry. They, therefore, who chose heathen wives, thereby rejected the God of Israel.” — T.V. Moore.

23. Saw I Jews — That is, he observed, or his attention was called to, certain Jews who had contracted foreign marriages. Perhaps he observed this during some journey through the province, for these Jews seem not to have lived in Jerusalem. Had married wives — Literally, had caused to dwell. An expression originating in the custom of the husband’s bringing his wife home to dwell in his own house. Ashdod — One of the principal cities of the Philistines. See on Joshua 11:22.

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 24. And their children spake half in the speech of Ashdod, &c. — What the natural language of the Jews at this time was, whether Hebrew or Chaldee, is matter of some inquiry among the learned. Those who suppose it was Hebrew, produce the books of Nehemiah, Ezra, and Esther, besides the prophecies of Daniel, which, for the most part, were written in Hebrew, and which they suppose the authors of them would not have composed in that language, if at that time it had not been the vulgar language. But to this it is replied, that the Jewish authors might make use of the Hebrew language in what they wrote, not only because the things which they recorded concerned the Jewish nation only, among whom there were learned men enough to explain them; but, chiefly, because they were inclined to conceal what they wrote from the Chaldeans, who at that time were their lords and masters, and, considering all circumstances, might not, perhaps, have been so well pleased with them, had they understood the contents of their writings. Since it appears then, say they, by several words recurring in the book of Maccabees, the New Testament, and Josephus, that the language which the Jews then spoke was Chaldee, that this language they learned in their captivity, and after their return never assumed their ancient Hebrew tongue so as to speak it vulgarly; it must hence follow, that what is here termed the language of the Jews, was at that time no other than the Chaldee, for the ancient Hebrew was only preserved among the learned. See Le Clerc and Dodd.

24. The speech of Ashdod — Supposed to have been an Indo-Germanic language. Not speak… Jews’ language — Hebrew, and none of them knowing to speak Jewish. The children would naturally speak the language of their mothers. According to the language of each people — Better, as margin, of people and people; that is, of this or that people to whichsoever the mother belonged. “From the circumstance that a portion of the children of these marriages were not able to speak the language of the Jews, but spoke the language of Ashdod, or of this or that nation from which their mothers were descended, we may conclude with tolerable certainty that these people dwelt neither in Jerusalem nor in the midst of the Jewish community, but on the borders of the nations to which their wives belonged.” — Keil.

V. 25. 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, Deuteronomy 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.

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 25. And I contended with them, &c. — These words, it must be acknowledged as proceeding from Nehemiah’s own mouth, sound somewhat harshly in our translation; but the meaning of them seems to be only as follows: I contended with them — That is, I expostulated the matter with them; I cursed them — That is, excommunicated them, and cast them out of the society of God’s people; in the doing of which, I denounced God’s judgments against them; I smote certain of them — That is, I ordered the officers to beat some of the most notorious offenders with rods or scourges, according to the law, Deuteronomy 25:2; and I plucked off their hair — That is, I commanded them to be shaved, thereby to put them to shame, and to make them look like vile slaves; for as the hair was esteemed a great ornament among the eastern nations, so baldness was accounted a great disgrace. And Nehemiah had a sufficient provocation to inflict these several punishments upon them, because, in their marrying with heathen nations, they had acted contrary, not only to the express law of God, but to their own late solemn covenant and promise. See Poole and Dodd.

25. I contended with them — By rebuke and expostulation, as he had done with the rulers and nobles. Vers. 11, 17. Cursed them — Comp. Malachi 3:9. He went beyond mere expostulation, and pronounced them cursed of God in having thus violated the Divine law. Smote certain of them — As governor he had them scourged as public offenders. Compare Deuteronomy 25:2, 3. Plucked off their hair — A penalty designed to be both painful and disgraceful. The offence was too great to be allowed to pass without severe treatment. Made them swear — As Ezra had made the people, guilty of the same offence, do some years before. Ezra 10:5. Not give your daughters — The principal members of the community had taken the same oath during Nehemiah’s administration, (Nehemiah 10:30;) but, perhaps, the ones now guilty were not among that number.

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 26. Did not Solomon sin by these things? — He quotes a precedent to show the pernicious consequences of their conduct, which were such as rendered it necessary that their sin should be animadverted upon by the government. The falls of great and good men are therefore recorded, that we may take warning by them to shun the temptations by which they were overcome. Solomon was famous for wisdom; yet, when he married strange wives, his wisdom could not secure him from the snares of such connections: nay, it departed from him, and he acted very foolishly as well as wickedly. He was beloved of God, but his conduct, in that particular, threw him out of God’s favour, and went near entirely to extinguish the grace of God in his soul. He was king over Israel, but that lost his house ten of the 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 assuredly standeth, take heed lest he fall, when he runs upon such a precipice.

26. Outlandish women — That is, foreign women. The word outlandish, from the Anglo-Saxon utlendisc, is now obsolete in the sense in which it is here used. The reference to Solomon was exceedingly appropriate. See 1 Kings 11:1-9.

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?

Verses 27, 28. Shall we then hearken unto you to do all this great evil? — That is, would you have me to connive at this wickedness, and so bring guilt upon myself, and ruin upon you? And one of the sons of Joiada, the son of Eliashib, &c. — It is supposed Eliashib died before Nehemiah returned from Persia, and that Joiada his son succeeded him as high-priest, one of whose sons had offended in this matter. Was son-in-law to Sanballat the Horaonite — He is said by Josephus to have been that Manasseh who, by Sanballat’s interest, procured liberty to build the Samaritan temple on mount Gerizim; to which those priests who had married strange wives, or been otherwise criminal, betook themselves: and, with or after them, others of the people in the same or like circumstances. Therefore I chased him from me — From my presence and court, from the city and temple, and from the congregation and church of Israel.

27. Shall we then hearken unto you — Shall we hear to you, that is, in the sense of accepting your views, and consenting to your evil action in this matter? Less simple, we think, is the construction of Bertheau and Keil, who take [mvn as third person, Niphal: for you is it hard to do, etc.; that is, is it not unheard of for you to do so great an evil?

V. 28. And one, &c.-Said by Josephus to be that Manasses, who by Sanballat’s interest procured liberty to build the Samaritan temple in mount Gerizim; to which those priests who had married strange wives, or been otherwise criminal, betook themselves, and with, or after them, others of the people in the same or like circumstances. Chased-From my presence and court, from the city and temple, and from the congregation and church of 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.

Verses 27, 28. Shall we then hearken unto you to do all this great evil? — That is, would you have me to connive at this wickedness, and so bring guilt upon myself, and ruin upon you? And one of the sons of Joiada, the son of Eliashib, &c. — It is supposed Eliashib died before Nehemiah returned from Persia, and that Joiada his son succeeded him as high-priest, one of whose sons had offended in this matter. Was son-in-law to Sanballat the Horaonite — He is said by Josephus to have been that Manasseh who, by Sanballat’s interest, procured liberty to build the Samaritan temple on mount Gerizim; to which those priests who had married strange wives, or been otherwise criminal, betook themselves: and, with or after them, others of the people in the same or like circumstances. Therefore I chased him from me — From my presence and court, from the city and temple, and from the congregation and church of Israel.

28. One of the sons of Joiada — Not Jonathan or Johanan, (Nehemiah 12:11, 22,) but a younger and less prominent member of the high priest’s family. The fact, however, that he was a son of the high priest made the matter of his foreign marriage the more notorious, and called for the greater severity on the part of the governor. Sanballat — See on chapter 2:10. I chased him from me — Expelled and banished him from the province of Judea. Josephus (Antiq., 11:7, 2) relates this incident of Manasseh, a brother of Jaddua, and places it in the reign of Darius Codomannus the last king of Persia. In this, as in some other things, he seems to have fallen into a confusion of names and dates. He also relates how the excommunicated priest went over to Sanballat and became high priest of the Samaritan temple which was built upon Mount Gerizim.

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 29. Remember them, O my God — Convince them of sin, and bring them to repentance; 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 it, and punish them according to their deserts. If we consider the words in this light, the prayer is a prediction that God would remember it against them. Because they have defiled the priesthood — God required greater purity in the priests than in other Israelites, and in the high-priest especially, who might marry none but a virgin of his own people, Leviticus 21:6-14; and the covenant of the priesthood, and of the Levites — There was a covenant with Phinehas (Numbers 25.) of an everlasting priesthood, which they had violated, because the covenant was mutual, binding them to observe the laws of the priesthood, as God engaged himself to preserve them in their office. What covenant was made with the Levites does not appear, but it is likely the meaning is, they dishonoured the whole tribe of Levi, who were set apart for divine ministries.

29. Remember them — All who were involved in the sin of Joiada’s son. They… defiled the priesthood — By being parties in the contraction of this marriage with a foreign woman. If it were sinful — a breach of the law — for any Israelite to marry a heathen wife, much more so for a son of the high priest to do it. The law expressly forbade a high priest to marry a widow, or a divorced woman, or profane, or harlot, or any but a virgin of his own nation. Leviticus 21:14. Hence this marriage of the high priest’s son was a breach of the covenant of the priesthood, and of the Levites. Compare Malachi 2:1-8. For though this apostate son of Joiada were not himself high priest, his marriage with a foreign woman was a stigma on his father’s family.

Verse 30. Thus cleansed I them from all strangers — That is, both priests and Levites were separated from their strange wives: and appointed the wards of the priests, &c. — To observe their courses of attendance at the house of God, and every one to perform there that business which was proper to him.

30. Thus cleansed I them — This verse is a concluding summary of Nehemiah’s reforms. Appointed the wards — See Nehemiah 12:44-47.

V. 31. For good-This may well be the summary of our petitions. We need no more to make us happy but this.

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 Nehemiah 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 honour 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.

MASORETIC NOTES.-Ezra and Nehemiah contain six hundred and eighty-eight verses. Middle verse is Nehemiah 3:32. Sections, ten.

Verse 31. Remember me, O my God, for good — The best services done to the public, have sometimes been forgotten by those for whom they were done, Eccl. 9:15; therefore Nehemiah refers himself to God to be recompensed by him, 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 but this, Remember me, O my God, for good.

31. For the wood offering… and for the firstfruits — See Nehemiah 12:44, and 10:34, 38. Remember me, O my God, for good — Thus Nehemiah closes his narrative with the pious prayer of a soul conscious of earnest and self-sacrificing labour for the cause of God.