mh_parser/vol_split/16 - Nehemiah/Chapter 13.xml

<div2 id="Neh.xiv" n="xiv" next="Esth" prev="Neh.xiii" progress="96.59%" title="Chapter XIII">
<h2 id="Neh.xiv-p0.1">N E H E M I A H</h2>
<h3 id="Neh.xiv-p0.2">CHAP. XIII.</h3>
<p class="intro" id="Neh.xiv-p1">Nehemiah, having finished what he undertook for
the fencing and filling of the holy city, returned to the king his
master, who was not willing to be long without him, as appears
(<scripRef id="Neh.xiv-p1.1" osisRef="Bible:Neh.13.6" parsed="|Neh|13|6|0|0" passage="Ne 13:6"><i>v.</i> 6</scripRef>). But, after
some time, he obtained leave to come back again to Jerusalem, to
redress grievances, and purge out some corruptions which had crept
in in his absence; and very active he was in reforming several
abuses, which here we have an account of. I. He turned out from
Israel the mixed multitude, the Moabites and Ammonites especially,
<scripRef id="Neh.xiv-p1.2" osisRef="Bible:Neh.13.1-Neh.13.3" parsed="|Neh|13|1|13|3" passage="Ne 13:1-3">ver. 1-3</scripRef>. With a
particular indignation, he expelled Tobiah out of the lodgings he
had got in the court of the temple, <scripRef id="Neh.xiv-p1.3" osisRef="Bible:Neh.13.4-Neh.13.9" parsed="|Neh|13|4|13|9" passage="Ne 13:4-9">ver. 4-9</scripRef>. II. He secured the maintenance of
the priests and Levites to them more firmly than it had been,
<scripRef id="Neh.xiv-p1.4" osisRef="Bible:Neh.13.10-Neh.13.14" parsed="|Neh|13|10|13|14" passage="Ne 13:10-14">ver. 10-14</scripRef>. III. He
restrained the profanation of the sabbath day, and provided for the
due sanctification of it, <scripRef id="Neh.xiv-p1.5" osisRef="Bible:Neh.13.15-Neh.13.22" parsed="|Neh|13|15|13|22" passage="Ne 13:15-22">ver.
15-22</scripRef>. IV. He checked the growing mischief of marrying
strange wives, <scripRef id="Neh.xiv-p1.6" osisRef="Bible:Neh.13.23-Neh.13.31" parsed="|Neh|13|23|13|31" passage="Ne 13:23-31">ver.
23-31</scripRef>.</p>
<scripCom id="Neh.xiv-p0.1_1" osisRef="Bible:Neh.13" parsed="|Neh|13|0|0|0" passage="Ne 13" type="Commentary"/>
<scripCom id="Neh.xiv-p0.2_1" osisRef="Bible:Neh.13.1-Neh.13.9" parsed="|Neh|13|1|13|9" passage="Ne 13:1-9" type="Commentary"/><div class="Commentary" id="Bible:Neh.13.1-Neh.13.9">
<h4 id="Neh.xiv-p1.9">The People's Attention to Their
Duty. (<span class="smallcaps" id="Neh.xiv-p1.10">b. c.</span> 444.)</h4>
<p class="passage" id="Neh.xiv-p2">1 On that day they read in the book of Moses in
the audience of the people; and therein was found written, that the
Ammonite and the Moabite should not come into the congregation of
God for ever;   2 Because they met not the children of Israel
with bread and with water, but hired Balaam against them, that he
should curse them: howbeit our God turned the curse into a
blessing.   3 Now it came to pass, when they had heard the
law, that they separated from Israel all the mixed multitude.
  4 And before this, Eliashib the priest, having the oversight
of the chamber of the house of our God, <i>was</i> allied unto
Tobiah:   5 And he had prepared for him a great chamber, where
aforetime they laid the meat offerings, the frankincense, and the
vessels, and the tithes of the corn, the new wine, and the oil,
which was commanded <i>to be given</i> to the Levites, and the
singers, and the porters; and the offerings of the priests.  
6 But in all this <i>time</i> was not I at Jerusalem: for in the
two and thirtieth year of Artaxerxes king of Babylon came I unto
the king, and after certain days obtained I leave of the king:
  7 And I came to Jerusalem, and understood of the evil that
Eliashib did for Tobiah, in preparing him a chamber in the courts
of the house of God.   8 And it grieved me sore: therefore I
cast forth all the household stuff of Tobiah out of the chamber.
  9 Then I commanded, and they cleansed the chambers: and
thither brought I again the vessels of the house of God, with the
meat offering and the frankincense.</p>
<p class="indent" id="Neh.xiv-p3">It was the honour of Israel, and the
greatest preservation of their holiness, that they were a peculiar
people, and were so to keep themselves, and not to mingle with the
nations, nor suffer any of them to incorporate with them. Now here
we have,</p>
<p class="indent" id="Neh.xiv-p4">I. The law to this purport, which happened
to be read <i>on that day, in the audience of the people</i>
(<scripRef id="Neh.xiv-p4.1" osisRef="Bible:Neh.13.1" parsed="|Neh|13|1|0|0" passage="Ne 13:1"><i>v.</i> 1</scripRef>), on the day of
the dedication of the wall, as it should seem, for with their
prayers and praises they joined the reading of the word; and though
it was long after that the other grievances, here mentioned, were
redressed by Nehemiah's power, yet this of the mixed multitude
might be redressed then by the people's own act, for so it seems to
be, <scripRef id="Neh.xiv-p4.2" osisRef="Bible:Neh.13.3" parsed="|Neh|13|3|0|0" passage="Ne 13:3"><i>v.</i> 3</scripRef>. Or,
perhaps, it was on the anniversary commemoration of that day, some
years after, and therefore said to be <i>on that day.</i> They
found a law, that the Ammonites and Moabites should not be
naturalized, should not settle among them, nor unite with them,
<scripRef id="Neh.xiv-p4.3" osisRef="Bible:Neh.13.1" parsed="|Neh|13|1|0|0" passage="Ne 13:1"><i>v.</i> 1</scripRef>. The reason
given is because they had been injurious and ill-natured to the
Israel of God (<scripRef id="Neh.xiv-p4.4" osisRef="Bible:Neh.13.2" parsed="|Neh|13|2|0|0" passage="Ne 13:2"><i>v.</i> 2</scripRef>),
had not shown them common civility, but sought their ruin, though
they not only did them no harm, but were expressly forbidden to do
them any. This law we have, with this reason, <scripRef id="Neh.xiv-p4.5" osisRef="Bible:Deut.23.3-Deut.23.5" parsed="|Deut|23|3|23|5" passage="De 23:3-5">Deut. xxiii. 3-5</scripRef>.</p>
<p class="indent" id="Neh.xiv-p5">II. The people's ready compliance with this
law, <scripRef id="Neh.xiv-p5.1" osisRef="Bible:Neh.13.3" parsed="|Neh|13|3|0|0" passage="Ne 13:3"><i>v.</i> 3</scripRef>. See the
benefit of the public reading of the word of God; when it is duly
attended to it discovers to us sin and duty, good and evil, and
shows us wherein we have erred. Then we profit by the discovery
when by it we are wrought upon to separate ourselves from all that
evil to which we had addicted ourselves. They <i>separated from
Israel all the mixed multitude,</i> which had of old been a snare
to them, for the <i>mixed multitude fell a lusting,</i> <scripRef id="Neh.xiv-p5.2" osisRef="Bible:Num.11.4" parsed="|Num|11|4|0|0" passage="Nu 11:4">Num. xi. 4</scripRef>. These inmates they
expelled, as usurpers and dangerous.</p>
<p class="indent" id="Neh.xiv-p6">III. The particular case of Tobiah, who was
an Ammonite, and to whom, it is likely, the historian had an eye in
the recital of the law (<scripRef id="Neh.xiv-p6.1" osisRef="Bible:Neh.13.1" parsed="|Neh|13|1|0|0" passage="Ne 13:1"><i>v.</i>
1</scripRef>), and the reason of it, <scripRef id="Neh.xiv-p6.2" osisRef="Bible:Neh.13.2" parsed="|Neh|13|2|0|0" passage="Ne 13:2"><i>v.</i> 2</scripRef>. For he had the same enmity to
Israel that his ancestors had, the spirit of an Ammonite, witness
his indignation at Nehemiah (<scripRef id="Neh.xiv-p6.3" osisRef="Bible:Neh.2.10" parsed="|Neh|2|10|0|0" passage="Ne 2:10"><i>ch.</i>
ii. 10</scripRef>) and the opposition he had given to his
undertakings, <scripRef id="Neh.xiv-p6.4" osisRef="Bible:Neh.4.7-Neh.4.8" parsed="|Neh|4|7|4|8" passage="Ne 4:7,8"><i>ch.</i> iv. 7,
8</scripRef>. Observe,</p>
<p class="indent" id="Neh.xiv-p7">1. How basely Eliashib the chief priest
took this Tobiah in to be a lodger even in the courts of the
temple. (1.) He was allied to Tobiah (<scripRef id="Neh.xiv-p7.1" osisRef="Bible:Neh.13.4" parsed="|Neh|13|4|0|0" passage="Ne 13:4"><i>v.</i> 4</scripRef>), by marriage first and then by
friendship. His grandson had married Sanballat's daughter,
<scripRef id="Neh.xiv-p7.2" osisRef="Bible:Neh.13.28" parsed="|Neh|13|28|0|0" passage="Ne 13:28"><i>v.</i> 28</scripRef>. Probably some
other of his family had married Tobiah's, and (would you think it?)
the high priest thought the alliance an honour to his family, and
was very proud of it, though really it was his greatest disgrace,
and what he had reason to be ashamed of. It was expressly provided
by the law that the high priest should marry <i>one of his own
people,</i> else he <i>profanes his seed among his people,</i>
<scripRef id="Neh.xiv-p7.3" osisRef="Bible:Lev.21.14-Lev.21.15" parsed="|Lev|21|14|21|15" passage="Le 21:14,15">Lev. xxi. 14, 15</scripRef>. And
for Eliashib to contract an alliance with an Ammonite, a
<i>servant</i> (for so he is called) and to value himself upon it,
probably because he has a wit and a beau, and cried up for a fine
gentleman (<scripRef id="Neh.xiv-p7.4" osisRef="Bible:Neh.6.19" parsed="|Neh|6|19|0|0" passage="Ne 6:19"><i>ch.</i> vi.
19</scripRef>), was such a contempt of the crown of his
consecration as one would not wish should be told in Gath or
published in the streets of Ashkelon. (2.) Being allied to him, he
must be acquainted with him. Tobiah, being a man of business, has
often occasion to be at Jerusalem, I doubt upon no good design.
Eliashib is fond of his new kinsman, pleased with his company, and
must have him as near him as he can. He has not a room for him
stately enough in his own apartment, in the courts of the temple;
therefore, out of several little chambers which had been used for
store-chambers, by taking down the partitions, he contrived to make
one great chamber, a state-room for Tobiah, <scripRef id="Neh.xiv-p7.5" osisRef="Bible:Neh.13.5" parsed="|Neh|13|5|0|0" passage="Ne 13:5"><i>v.</i> 5</scripRef>. A wretched thing it was, [1.]
That Tobiah the Ammonite should be entertained with respect in
Israel, and have a magnificent reception. [2.] That the high
priest, who should have taught the people the law and set them a
good example, should, contrary to the law, give him entertainment,
and make use of the power he had, as overseer of the chambers of
the temple, for that purpose. [3.] That he should lodge him in the
courts of God's house, as if to confront God himself; this was next
to setting up an idol there, as the wicked kings of old had done.
An Ammonite must not <i>come into the congregation;</i> and shall
one of the worst and vilest of the Ammonites be courted into the
temple itself, and caressed there? [4.] That he should throw out
the stores of the temple, to make room for him, and so expose them
to be lost, wasted, and embezzled, though they were the <i>portions
of the priests,</i> merely to gratify Tobiah. Thus did he
<i>corrupt the covenant of Levi,</i> as Malachi complained at this
time, <scripRef id="Neh.xiv-p7.6" osisRef="Bible:Neh.2.8" parsed="|Neh|2|8|0|0" passage="Ne 2:8"><i>ch.</i> ii. 8</scripRef>. Well
might Nehemiah add (<scripRef id="Neh.xiv-p7.7" osisRef="Bible:Neh.13.6" parsed="|Neh|13|6|0|0" passage="Ne 13:6"><i>v.</i>
6</scripRef>), <i>But all this time was not I at Jerusalem.</i> If
he had been there, the high priest durst not have done such a
thing. The envious one, who sows tares in God's field, knows how to
take an opportunity to do it when the <i>servants sleep</i> or are
absent, <scripRef id="Neh.xiv-p7.8" osisRef="Bible:Matt.13.25" parsed="|Matt|13|25|0|0" passage="Mt 13:25">Matt. xiii. 25</scripRef>. The
golden calf was made when Moses was in the mount.</p>
<p class="indent" id="Neh.xiv-p8">2. How bravely Nehemiah, the chief
governor, threw him out, and all that belonged to him, and restored
the chambers to their proper use. When he came to Jerusalem, and
was informed by the good people who were troubled at it what an
intimacy had grown between their chief priest and their chief
enemy, it <i>grieved him sorely</i> (<scripRef id="Neh.xiv-p8.1" osisRef="Bible:Neh.13.7-Neh.13.8" parsed="|Neh|13|7|13|8" passage="Ne 13:7,8"><i>v.</i> 7, 8</scripRef>) that God's house should be
so profaned, his enemies so caressed and trusted, and his cause
betrayed by him that should have been its protector and patron.
Nothing grieves a good man, a good magistrate, more than to see the
ministers of God's house do any wicked thing. Nehemiah has power
and he will use it for God. (1.) Tobiah shall be expelled. He fears
not disobliging him, fears not his resentments, or Eliashib's, nor
excuses himself from interposing in an affair that lay within the
jurisdiction of the high priest; but, like one zealously affected
in a good thing, he expels the intruder, by casting forth all his
household stuff. He did not seize it for his own use, but cast it
out, that Tobiah, who it is probable was now absent, when he came
again, might have no conveniences for his reception there. Our
Saviour thus <i>cleansed the temple,</i> that the <i>house of
prayer</i> might not be a <i>den of thieves.</i> And thus those
that would expel sin out of their hearts, those living temples,
must throw out its household stuff and all the provision made for
it, strip it, starve it, and take away all those things that are
the food and fuel of lust; this is, in effect, to mortify it. (2.)
The temple stores shall be brought in again, and the <i>vessels of
the house of God put in their places;</i> but the chambers must
first be sprinkled with the water of purification, and so cleansed,
because they had been profaned. Thus, when sin is cast out of the
heart by repentance, let the blood of Christ be applied to it by
faith, and then let it be furnished with the graces of God's Spirit
for every good work.</p>
</div><scripCom id="Neh.xiv-p0.3" osisRef="Bible:Neh.13.10-Neh.13.14" parsed="|Neh|13|10|13|14" passage="Ne 13:10-14" type="Commentary"/><div class="Commentary" id="Bible:Neh.13.10-Neh.13.14">
<h4 id="Neh.xiv-p8.3">Abuses Rectified. (<span class="smallcaps" id="Neh.xiv-p8.4">b. c.</span> 434.)</h4>
<p class="passage" id="Neh.xiv-p9">10 And I perceived that the portions of the
Levites had not been given <i>them:</i> for the Levites and the
singers, that did the work, were fled every one to his field.
  11 Then contended I with the rulers, and said, Why is the
house of God forsaken? And I gathered them together, and set them
in their place.   12 Then brought all Judah the tithe of the
corn and the new wine and the oil unto the treasuries.   13
And I made treasurers over the treasuries, Shelemiah the priest,
and Zadok the scribe, and of the Levites, Pedaiah: and next to them
<i>was</i> Hanan the son of Zaccur, the son of Mattaniah: for they
were counted faithful, and their office <i>was</i> to distribute
unto their brethren.   14 Remember me, O my God, concerning
this, and wipe not out my good deeds that I have done for the house
of my God, and for the offices thereof.</p>
<p class="indent" id="Neh.xiv-p10">Here is another grievance redressed by
Nehemiah.</p>
<p class="indent" id="Neh.xiv-p11">I. The Levites had been wronged. This was
the grievance: their <i>portions had not been given them,</i>
<scripRef id="Neh.xiv-p11.1" osisRef="Bible:Neh.13.10" parsed="|Neh|13|10|0|0" passage="Ne 13:10"><i>v.</i> 10</scripRef>. Perhaps
Tobiah, when he took possession of the store-chambers, seized the
stores too, and, by the connivance of Eliashib, converted them to
his own use. The complaint is not that they were not collected from
the people, but that they were not given to the Levites, and the
Levites were so modest as not to sue for them; <i>for the Levites
and singers fled every one to his field.</i> This comes in as a
reason either, (1.) Why their payments were withheld. The Levites
were non-residents: when they should have been doing their work
about the temple, they were at their farms in the country; and
therefore the people were little inclined to give them their
maintenance. If ministers have not the encouragement they should
have, let them consider whether they themselves be not accessory to
the contempt they are under, by the neglect of their business. Or
rather, (2.) It is the reason why Nehemiah soon perceived that
their dues had been denied them, because he missed them from their
posts. "Where are the singers" (said Nehemiah); "why do not they
attend according to their office, to praise God?" "Why, truly, they
have gone every one to his country seat, to get a livelihood for
themselves and their families out of their grounds; for their
profession would not maintain them." A scandalous maintenance makes
a scandalous ministry. The work is neglected because the workmen
are. It was not long since the payment of the salaries appointed
for the singers was put into a very good method (<scripRef id="Neh.xiv-p11.2" osisRef="Bible:Neh.12.47" parsed="|Neh|12|47|0|0" passage="Ne 12:47"><i>ch.</i> xii. 47</scripRef>); and yet how soon did it
fail for want of being looked after!</p>
<p class="indent" id="Neh.xiv-p12">II. Nehemiah laid the fault upon the
rulers, who should have taken care that the Levites minded their
business and had all due encouragement therein. This is required
from Christian magistrates, that they use their power to oblige
ministers to do their duty, and people to do theirs. Nehemiah began
with the rulers, and called them to an account: "<i>Why is the
house of God forsaken?</i> <scripRef id="Neh.xiv-p12.1" osisRef="Bible:Neh.13.11" parsed="|Neh|13|11|0|0" passage="Ne 13:11"><i>v.</i>
11</scripRef>. Why are the Levites starved out of it? Why did not
you take notice of this and prevent it?" The people <i>forsook the
Levites,</i> which was expressly forbidden (<scripRef id="Neh.xiv-p12.2" osisRef="Bible:Deut.12.19 Bible:Deut.14.27" parsed="|Deut|12|19|0|0;|Deut|14|27|0|0" passage="De 12:19,14:27">Deut. xii. 19; xiv. 27</scripRef>); and then the
Levites forsook their post in the house of God. Both ministers and
people who forsake religion and the services of it, and magistrates
too who do not what they can to keep them to it, will have a great
deal to answer for.</p>
<p class="indent" id="Neh.xiv-p13">III. He delayed not to bring the dispersed
Levites to <i>their places</i> again, and set them in <i>their
stations</i> (as the word is), <scripRef id="Neh.xiv-p13.1" osisRef="Bible:Neh.13.11" parsed="|Neh|13|11|0|0" passage="Ne 13:11"><i>v.</i> 11</scripRef>. A Levite in his field
(<i>clericus in foro—a minister keeping the market</i>) is out of
his station. God's house is his place, and there let him be found.
Many that are careless would do much better than they do if they
were but called upon. <i>Say to Archippus, Take heed to thy
ministry.</i></p>
<p class="indent" id="Neh.xiv-p14">IV. He obliged the people to bring in their
tithes, <scripRef id="Neh.xiv-p14.1" osisRef="Bible:Neh.13.12" parsed="|Neh|13|12|0|0" passage="Ne 13:12"><i>v.</i> 12</scripRef>. His
zeal provoked theirs; and, when they 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.</p>
<p class="indent" id="Neh.xiv-p15">V. He provided that just and prompt payment
should be made of the Levites' stipends. Commissioners were
appointed to see to this (<scripRef id="Neh.xiv-p15.1" osisRef="Bible:Neh.13.13" parsed="|Neh|13|13|0|0" passage="Ne 13:13"><i>v.</i>
13</scripRef>), and they were such as <i>were accounted
faithful,</i> that is, had approved themselves so in other trusts
committed to them, and so had <i>purchased to themselves this good
degree,</i> <scripRef id="Neh.xiv-p15.2" osisRef="Bible:1Tim.3.13" parsed="|1Tim|3|13|0|0" passage="1Ti 3:13">1 Tim. iii. 13</scripRef>.
Let men be tried first and then trusted, tried in the less and then
trusted with more. Their office was to receive and pay, to
distribute to their brethren in due season and due proportions.</p>
<p class="indent" id="Neh.xiv-p16">VI. Having no recompence (it is a question
whether he had thanks) from those for whom he did these good
services, he looks up to God as his paymaster (<scripRef id="Neh.xiv-p16.1" osisRef="Bible:Neh.13.14" parsed="|Neh|13|14|0|0" passage="Ne 13:14"><i>v.</i> 14</scripRef>): <i>Remember me, O my God!
concerning this.</i> Nehemiah was a man much in pious ejaculations;
on every occasion he looked up to God, and committed himself and
his affairs to him. 1. He here reflects with comfort and much
satisfaction upon what he had done for the house of God and the
offices thereof; it pleased him to think that he had been any way
instrumental to revive and support religion in his country and to
reform what was amiss. What kindness any show to God's ministers,
thus shall it be returned into their own bosoms, in the secret joy
they shall have there, not only in having done well, but in having
done good, good to many, good to souls. 2. He here refers it to God
to consider him for it, 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 a debtor to him, but in a humble appeal to
him concerning his integrity and honest intention in what he had
done, and a believing expectation that he would not be unrighteous
to <i>forget his work and labour of love,</i> <scripRef id="Neh.xiv-p16.2" osisRef="Bible:Heb.6.10" parsed="|Heb|6|10|0|0" passage="Heb 6:10">Heb. vi. 10</scripRef>. Observe how modest he is in his
requests. He only prays, <i>Remember me,</i> not <i>Reward me—Wipe
not out my good deeds,</i> not <i>Publish them, Record them.</i>
Yet he was rewarded and his good deeds were recorded; for God does
more than we are able to ask. Note, Deeds done <i>for the house of
God and the offices of it,</i> for the support of religion and the
encouragement of it, are good deeds. There is both righteousness
and godliness in them, and God will certainly remember them, and
not wipe them out; they shall in no wise lose their reward.</p>
</div><scripCom id="Neh.xiv-p0.4" osisRef="Bible:Neh.13.15-Neh.13.22" parsed="|Neh|13|15|13|22" passage="Ne 13:15-22" type="Commentary"/><div class="Commentary" id="Bible:Neh.13.15-Neh.13.22">
<h4 id="Neh.xiv-p16.4">The Charge Respecting the
Sabbath. (<span class="smallcaps" id="Neh.xiv-p16.5">b. c.</span> 434.)</h4>
<p class="passage" id="Neh.xiv-p17">15 In those days saw I in Judah <i>some</i>
treading wine presses on the sabbath, and bringing in sheaves, and
lading asses; as also wine, grapes, and figs, and all <i>manner
of</i> burdens, which they brought into Jerusalem on the sabbath
day: and I testified <i>against them</i> in the day wherein they
sold victuals.   16 There dwelt men of Tyre also therein,
which brought fish, and all manner of ware, and sold on the sabbath
unto the children of Judah, and in Jerusalem.   17 Then I
contended with the nobles of Judah, and said unto them, What evil
thing <i>is</i> this that ye do, and profane the sabbath day?
  18 Did not your fathers thus, and did not our God bring all
this evil upon us, and upon this city? yet ye bring more wrath upon
Israel by profaning the sabbath.   19 And it came to pass,
that when the gates of Jerusalem began to be dark before the
sabbath, I commanded that the gates should be shut, and charged
that they should not be opened till after the sabbath: and
<i>some</i> of my servants set I at the gates, <i>that</i> there
should no burden be brought in on the sabbath day.   20 So the
merchants and sellers of all kind of ware lodged without Jerusalem
once or twice.   21 Then I testified against them, and said
unto them, Why lodge ye about the wall? if ye do <i>so</i> again, I
will lay hands on you. From that time forth came they no
<i>more</i> on the sabbath.   22 And I commanded the Levites
that they should cleanse themselves, and <i>that</i> they should
come <i>and</i> keep the gates, to sanctify the sabbath day.
Remember me, O my God, <i>concerning</i> this also, and spare me
according to the greatness of thy mercy.</p>
<p class="indent" id="Neh.xiv-p18">Here is another instance of that blessed
reformation in which Nehemiah was so active. He revived
sabbath-sanctification, and maintained the authority of the fourth
commandment; and a very good deed this was for the house of God and
the offices thereof, for, where holy time is over-looked and made
nothing of, it is not strange if all holy duties be neglected. Here
is,</p>
<p class="indent" id="Neh.xiv-p19">I. A remonstrance of the abuse. The law of
the sabbath was very strict and much insisted one, and with good
reason, for religion is never in the throne while sabbaths are
trodden under foot. But Nehemiah discovered even in Judah, among
those to whom sabbaths were given for a sign, this law wretchedly
violated. His own eyes were his informers. Magistrates who are in
care to discharge their duty aright will as much as may be <i>see
with their own eyes,</i> and <i>accomplish a diligent search</i> to
find out that which is evil. To his great grief it appeared that
there was a general profanation of the sabbath, that holy day, even
in Jerusalem, that holy city, which was so lately dedicated to God.
1. The husbandmen trod their wine-presses and brought home their
corn on that day (<scripRef id="Neh.xiv-p19.1" osisRef="Bible:Neh.13.15" parsed="|Neh|13|15|0|0" passage="Ne 13:15"><i>v.</i>
15</scripRef>), through there was an express command that <i>in
earing-time, and in harvest-time, they should rest</i> on the
sabbaths (<scripRef id="Neh.xiv-p19.2" osisRef="Bible:Exod.34.21" parsed="|Exod|34|21|0|0" passage="Ex 34:21">Exod. xxxiv. 21</scripRef>),
because then they might be tempted to take a greater liberty, and
to fancy that God would indulge them in it. 2. The carriers
<i>loaded their asses with all manner of burdens,</i> and made no
scruple of it, though there was a particular proviso in the law for
the cattle resting (<scripRef id="Neh.xiv-p19.3" osisRef="Bible:Deut.5.14" parsed="|Deut|5|14|0|0" passage="De 5:14">Deut. v.
14</scripRef>) and that they should <i>bear no burden on the
sabbath day,</i> <scripRef id="Neh.xiv-p19.4" osisRef="Bible:Jer.17.21" parsed="|Jer|17|21|0|0" passage="Jer 17:21">Jer. xvii.
21</scripRef>. 3. The hawkers, and pedlars, and petty chapmen, that
were men of Tyre, that famous trading city, <i>sold all manner of
wares</i> on the sabbath day (<scripRef id="Neh.xiv-p19.5" osisRef="Bible:Neh.13.16" parsed="|Neh|13|16|0|0" passage="Ne 13:16"><i>v.</i> 16</scripRef>); and the children of Judah and
Jerusalem had so little grace as to buy of them, and so encourage
them in making our Father's day a day of merchandise, contrary to
the law of the fourth commandment, which forbids the <i>doing any
manner of work.</i> No wonder there was a general decay of religion
and corruption of manners among this people when they <i>forsook
the sanctuary</i> and <i>profaned the sabbath.</i></p>
<p class="indent" id="Neh.xiv-p20">II. The reformation of it. Those that are
jealous for the honour of God cannot bear to see his sabbath
profaned. Observe in what method this good man proceeded in his
zeal for the sabbath.</p>
<p class="indent" id="Neh.xiv-p21">1. <i>He testified against those</i> who
profaned it, <scripRef id="Neh.xiv-p21.1" osisRef="Bible:Neh.13.15" parsed="|Neh|13|15|0|0" passage="Ne 13:15"><i>v.</i> 15</scripRef>,
and again <scripRef id="Neh.xiv-p21.2" osisRef="Bible:Neh.13.21" parsed="|Neh|13|21|0|0" passage="Ne 13:21"><i>v.</i> 21</scripRef>. He
not only expressed his own dislike of it, but endeavoured to
convince them that it was a great sin, and showed them the
testimony of the word of God against it. He would not punish it
till he had laid open the evil of it.</p>
<p class="indent" id="Neh.xiv-p22">2. He reasoned with the rulers concerning
it, took the nobles of Judah to task, and contended with them,
<scripRef id="Neh.xiv-p22.1" osisRef="Bible:Neh.13.17" parsed="|Neh|13|17|0|0" passage="Ne 13:17"><i>v.</i> 17</scripRef>. The greatest
of men are not too high to be told of their faults by those whose
proper office it is to reprove them; nay, great men should be, as
here, contended with in the first place, because of the influence
they have upon others.</p>
<p class="indent" id="Neh.xiv-p23">(1.) He charges them with it: <i>You do
it.</i> They did not carry corn, nor sell fish, but, [1.] They
connived at those that did, and did not use their power to restrain
them, and so made themselves guilty, as those magistrates do who
bear the sword in vain. [2.] They set a bad example in other
things. If the nobles allowed themselves in sports and recreations,
in idle visits and idle talk, on the sabbath day, the men of
business, both in city and country, would profane it by their
worldly employments, as more justifiable. We must be responsible
for the sins which others are led to commit by our example.</p>
<p class="indent" id="Neh.xiv-p24">(2.) He charges it upon them as an evil
thing, for so it is, proceeding from a great contempt of God and
our own souls.</p>
<p class="indent" id="Neh.xiv-p25">(3.) He reasons the case with them
(<scripRef id="Neh.xiv-p25.1" osisRef="Bible:Neh.13.18" parsed="|Neh|13|18|0|0" passage="Ne 13:18"><i>v.</i> 18</scripRef>), and shows
them that sabbath breaking was one of the sins for which God had
brought judgments upon them, and that if they did not take warning,
but returned to the same sins again, they had reason to expect
further judgments: <i>You bring more wrath upon Israel by profaning
the sabbath.</i> Thus Ezra concluded, <i>If we again break thy
commandments, wilt not thou be angry with us till thou hast
consumed us?</i> <scripRef id="Neh.xiv-p25.2" osisRef="Bible:Ezra.9.14" parsed="|Ezra|9|14|0|0" passage="Ezr 9:14">Ezra ix.
14</scripRef>.</p>
<p class="indent" id="Neh.xiv-p26">3. He took care to prevent the profanation
of the sabbath, as one that aimed only at reformation. If he could
reform them, he would not punish them, and, if he should punish
them, it was but that he might reform them. This is an example to
magistrates to be heirs of restraint, and prudently to use the bit
and bridle, that there may be no occasion for the lash. (1.) He
ordered the gates of Jerusalem to be kept shut from the evening
before the sabbath to the morning after, and set his own servants
(whose care, courage and honesty, he could confide in) to watch
them, that no burdens should be brought in on the sabbath day, nor
late the night before, nor early in the morning after, lest sabbath
time should be encroached upon, <scripRef id="Neh.xiv-p26.1" osisRef="Bible:Neh.13.19" parsed="|Neh|13|19|0|0" passage="Ne 13:19"><i>v.</i> 19</scripRef>. Those that came in to worship
in the courts of the temple were no doubt admitted to pass and
repass, but none that came to sell goods; <i>they</i> were forced
to <i>lodge without the city</i> (<scripRef id="Neh.xiv-p26.2" osisRef="Bible:Neh.13.20" parsed="|Neh|13|20|0|0" passage="Ne 13:20"><i>v.</i> 20</scripRef>), where no doubt they wished the
sabbath were gone, that they might sell corn. (2.) He threatened
those who came with goods to the gates, who pressed hard for
entrance, telling them that, if they came again, he would certainly
lay hands on them (<scripRef id="Neh.xiv-p26.3" osisRef="Bible:Neh.13.21" parsed="|Neh|13|21|0|0" passage="Ne 13:21"><i>v.</i>
21</scripRef>), and this deterred them from coming any more. Note,
If reformers will but put on resolution, more may be done towards
the breaking of bad customs than they can imagine. Vice connived at
is indeed a daring thing, and will bid defiance to counsel and
reproof; but it may be made cowardly, and will be so when
magistrates make themselves a terror to it. <i>The king that sits
on the throne of judgment scatters away all evil with his eyes.</i>
(3.) He charged the Levites to take care about the due sanctifying
of the sabbath, that they should cleanse themselves in the first
place, and so give a good example to the people, and <i>that they
should</i> some of them <i>come and keep the gates,</i> <scripRef id="Neh.xiv-p26.4" osisRef="Bible:Neh.13.22" parsed="|Neh|13|22|0|0" passage="Ne 13:22"><i>v.</i> 22</scripRef>. Because he and his
servants must shortly return to court, he would leave this charge
with some that might abide by it, that not only when he was
present, but in his absence, the sabbath might be sanctified. Then
there is likely to be a reformation, in this and other respects,
when magistrates and ministers join their forces. The courage,
zeal, and prudence of Nehemiah in this matter, are here recorded
for our imitation; and we have reason to think that the cure he
wrought was lasting; for, in our Saviour's time, we find the Jews
in the other extreme, over-scrupulous in the ceremonial part of
sabbath-sanctification.</p>
<p class="indent" id="Neh.xiv-p27">4. He concludes this passage with a prayer
(<scripRef id="Neh.xiv-p27.1" osisRef="Bible:Neh.13.22" parsed="|Neh|13|22|0|0" passage="Ne 13:22"><i>v.</i> 22</scripRef>), in which
observe, (1.) The petitions: <i>Remember me</i> (as the thief on
the cross, <i>Lord, remember me</i>); that is enough. God's
thoughts to us ward are very precious, <scripRef id="Neh.xiv-p27.2" osisRef="Bible:Ps.40.5" parsed="|Ps|40|5|0|0" passage="Ps 40:5">Ps. xl. 5</scripRef>. He adds, <i>Spare me.</i> So far is
he from thinking that what he had done did properly merit a reward
in strict justice that he cries earnestly to God to <i>spare
him,</i> as Jeremiah (<scripRef id="Neh.xiv-p27.3" osisRef="Bible:Neh.15.15" parsed="|Neh|15|15|0|0" passage="Ne 15:15"><i>ch.</i> xv.
15</scripRef>), <i>Take me not away in thy long-suffering</i>
(<scripRef id="Neh.xiv-p27.4" osisRef="Bible:Neh.10.24" parsed="|Neh|10|24|0|0" passage="Ne 10:24"><i>ch.</i> x. 24</scripRef>),
<i>Correct me not in anger,</i> and (<scripRef id="Neh.xiv-p27.5" osisRef="Bible:Neh.17.17" parsed="|Neh|17|17|0|0" passage="Ne 17:17"><i>ch.</i> xvii. 17</scripRef>), <i>Be not a terror to
me.</i> Note, The best saints, even when they do the best actions,
stand in need of <i>sparing mercy;</i> for <i>there is not a just
man that doeth good and sinneth not.</i> (2.) The plea:
<i>According to the greatness</i> (or multitude) <i>of thy
mercies.</i> Note, God's mercy is what we must depend upon, and not
any merit of our own, when we appear before God.</p>
</div><scripCom id="Neh.xiv-p0.5" osisRef="Bible:Neh.13.23-Neh.13.31" parsed="|Neh|13|23|13|31" passage="Ne 13:23-31" type="Commentary"/><div class="Commentary" id="Bible:Neh.13.23-Neh.13.31">
<h4 id="Neh.xiv-p27.7">The Dismissal of Strange
Wives. (<span class="smallcaps" id="Neh.xiv-p27.8">b. c.</span> 434.)</h4>
<p class="passage" id="Neh.xiv-p28">23 In those days also saw I Jews <i>that</i> had
married wives of Ashdod, of Ammon, <i>and</i> 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, <i>saying,</i> 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
<i>one</i> of the sons of Joiada, the son of Eliashib the high
priest, <i>was</i> 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.</p>
<p class="indent" id="Neh.xiv-p29">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,</p>
<p class="indent" id="Neh.xiv-p30">I. How they had corrupted themselves by
marrying strange wives. This was complained of in Ezra's time, and
much done towards a reformation, <scripRef id="Neh.xiv-p30.1" osisRef="Bible:Ezra.9.1-Ezra.10.44" parsed="|Ezra|9|1|10|44" passage="Ezr 9:1-10:44">Ezra ix. and x.</scripRef> 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. <i>Nitimur in vetitum—we still lean towards what
is forbidden.</i> 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 <i>married wives of Ashdod, of
Ammon, and of Moab</i> (<scripRef id="Neh.xiv-p30.2" osisRef="Bible:Neh.13.23" parsed="|Neh|13|23|0|0" passage="Ne 13:23"><i>v.</i>
23</scripRef>), 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,
<scripRef id="Neh.xiv-p30.3" osisRef="Bible:Mal.2.11" parsed="|Mal|2|11|0|0" passage="Mal 2:11">Mal. ii. 11</scripRef>. <i>Judah has
dealt treacherously,</i> and broken covenant with God, the covenant
made in Ezra's time with reference to this very thing; he has
<i>profaned the holiness of the Lord</i> by <i>marrying the
daughter</i> (that is, the worshipper) <i>of a strange god.</i> 2.
He talked with the children, and found they were <i>children of
strangers,</i> for their <i>speech betrayed them.</i> 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 <i>half in the speech of Ashdod,</i> 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. <i>Partus sequitur ventrem—they are prone to imitate
their mothers.</i> (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.</p>
<p class="indent" id="Neh.xiv-p31">II. What course Nehemiah took to purge out
this corruption, when he discovered how much it had prevailed.</p>
<p class="indent" id="Neh.xiv-p32">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 (<scripRef id="Neh.xiv-p32.1" osisRef="Bible:Neh.13.27" parsed="|Neh|13|27|0|0" passage="Ne 13:27"><i>v.</i> 27</scripRef>): "<i>Shall we hearken
to you,</i> who endeavour to palliate and excuse it? No, it is an
evil, a great evil, it is a <i>transgression against our God, to
marry strange wives,</i> 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: <i>You shall not give your daughters unto their sons,</i>
&amp;c., which is taken from <scripRef id="Neh.xiv-p32.2" osisRef="Bible:Deut.7.3" parsed="|Deut|7|3|0|0" passage="De 7:3">Deut. vii.
3</scripRef>. 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
(<scripRef id="Neh.xiv-p32.3" osisRef="Bible:Neh.13.26" parsed="|Neh|13|26|0|0" passage="Ne 13:26"><i>v.</i> 26</scripRef>): <i>Did not
Solomon king of Israel sin by these things?</i> 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 <i>him did outlandish women
cause to sin.</i> Therefore let him that <i>thinks he stands take
heed lest he fall</i> when he runs upon such a precipice.</p>
<p class="indent" id="Neh.xiv-p33">2. He showed himself highly displeased at
it, that he might awaken them to a due sense of the evil of it:
<i>He contended with them,</i> <scripRef id="Neh.xiv-p33.1" osisRef="Bible:Neh.13.25" parsed="|Neh|13|25|0|0" passage="Ne 13:25"><i>v.</i> 25</scripRef>. 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 <i>cursed them,</i> 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 <i>smote them</i> (that is, ordered
them to be beaten by the proper officers according to the law,
<scripRef id="Neh.xiv-p33.2" osisRef="Bible:Deut.25.2-Deut.25.3" parsed="|Deut|25|2|25|3" passage="De 25:2,3">Deut. xxv. 2, 3</scripRef>), to which
he added this further mark of infamy that he <i>plucked off their
hair,</i> 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.</p>
<p class="indent" id="Neh.xiv-p34">3. He obliged them not to take any more
such wives, and separated those whom they had taken: <i>He cleansed
them from all strangers,</i> both men and women (<scripRef id="Neh.xiv-p34.1" osisRef="Bible:Neh.13.30" parsed="|Neh|13|30|0|0" passage="Ne 13:30"><i>v.</i> 30</scripRef>), and made them promise with an
oath that they would never do so again, <scripRef id="Neh.xiv-p34.2" osisRef="Bible:Neh.13.25" parsed="|Neh|13|25|0|0" passage="Ne 13:25"><i>v.</i> 25</scripRef>. Thus did he try all ways and
means to put a stop to this mischief and to prevent another relapse
into this disease.</p>
<p class="indent" id="Neh.xiv-p35">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 (<scripRef id="Neh.xiv-p35.1" osisRef="Bible:Neh.2.10 Bible:Neh.4.1" parsed="|Neh|2|10|0|0;|Neh|4|1|0|0" passage="Ne 2:10,4:1"><i>ch.</i> ii. 10; iv. 1</scripRef>), and so had, in
effect, twisted interests with the Samaritans, <scripRef id="Neh.xiv-p35.2" osisRef="Bible:Neh.13.28" parsed="|Neh|13|28|0|0" passage="Ne 13:28"><i>v.</i> 28</scripRef>. 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 <i>chased him from him,</i> 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. <scripRef id="Neh.xiv-p35.3" osisRef="Bible:John.4.20" parsed="|John|4|20|0|0" passage="Joh 4:20">John iv.
20</scripRef>, <i>Our fathers worshipped in this mountain.</i> When
Nehemiah had thus expelled one that had forfeited the honour of the
priesthood he again posted the <i>priests and Levites every one in
his business,</i> <scripRef id="Neh.xiv-p35.4" osisRef="Bible:Neh.13.30" parsed="|Neh|13|30|0|0" passage="Ne 13:30"><i>v.</i>
30</scripRef>. 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, <i>Now is the Son of Man
glorified,</i> <scripRef id="Neh.xiv-p35.5" osisRef="Bible:John.13.30-John.13.31" parsed="|John|13|30|13|31" passage="Joh 13:30,31">John xiii. 30,
31</scripRef>. Here are Nehemiah's prayers on this occasion. (1.)
He prays, <i>Remember them, O my God!</i> <scripRef id="Neh.xiv-p35.6" osisRef="Bible:Neh.13.29" parsed="|Neh|13|29|0|0" passage="Ne 13:29"><i>v.</i> 29</scripRef>. "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, <i>Remember me, O my God!</i> <scripRef id="Neh.xiv-p35.7" osisRef="Bible:Neh.13.31" parsed="|Neh|13|31|0|0" passage="Ne 13:31"><i>v.</i> 31</scripRef>. The best services done
to the public have sometimes been forgotten by those for whom they
were done (<scripRef id="Neh.xiv-p35.8" osisRef="Bible:Eccl.9.15" parsed="|Eccl|9|15|0|0" passage="Ec 9:15">Eccl. ix. 15</scripRef>);
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: <i>Remember me, O my God! for
good.</i></p>
</div></div2>