느헤미야 13:5 주석

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 (Neh 13:6). 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 (Neh 13:1-3). With a particular indignation, he expelled Tobiah out of the lodgings he had got in the court of the temple (Neh 13:4-9). II. He secured the maintenance of the priests and Levites to them more firmly than it had been (Neh 13:10-14). III. He restrained the profanation of the sabbath day, and provided for the due sanctification of it (Neh 13:15-22). IV. He checked the growing mischief of marrying strange wives (Neh 13:23-31).

INTRODUCTION TO NEHEMIAH 13 This chapter relates the reformation of various abuses crept in among the Jews by Nehemiah, who removed the Moabites and Ammonites, mixed with them, Neh 13:1, threw the household goods of Tobiah out of a chamber of the temple, and restored it to its former use, Neh 13:4, took care that the Levites had their portion given them which had been kept from them, Neh 13:10 prevented the profanation of the sabbath by selling goods on that day, Neh 13:15, and put a stop to the marrying of strange wives, which had prevailed again among them, Neh 13:23.

But in all this time was not I at Jerusalem,.... Nehemiah, who was absent all the while these things were done by Eliashib, or otherwise they would not have been suffered: for in the thirty second year of Artaxerxes, king of Babylon, came I unto the king from Jerusalem; after he had governed there twelve years, to whom he came to give an account of affairs there; this was not Xerxes, as some (b) have thought, for he reigned but twenty one years; but Darius Hystaspis, who reigned thirty six years, according to Ptolemy's canon, and with which Herodotus (c) agrees; he is called king of Babylon, because that, with the whole empire, was in the hands of the king of Persia, as it had been from the times of Cyrus: and after certain days obtained I leave of the king; to return to Jerusalem again; not after five years, as Dr. Prideaux (d) thinks; for it is not likely that Nehemiah would stay so long ere he asked leave of the king to return to Jerusalem, which was so much his care, and on whose prosperity his heart was so much set; rather at most it was but a full year he stayed ere he got leave to return, as Vatablus and Piscator interpret it; in which sense the phrase of certain days is used in Lev 25:29, and in other places quoted by the last mentioned interpreter. (b) Apud Ganz. Tzemach David, par. 2. fol. 8. 2. (c) Polymnia, sive, l. 7. c. 1. (d) Connect. par. 1. p. 397.

He made for himself a large treasury, etc. This statement, where Nehemiah writes that he was not in Jerusalem, does not seem to pertain to the matters narrated above up to this point, but only to the present location; for the previous matters were seen to have been done or spoken at the time when the city was built and dedicated, when Nehemiah was still residing in Jerusalem; with those things diligently completed, he returned to the king, and while he was absent, Eliashib made a large treasury in which were stored those things necessary either for the ministry of the house of the Lord or for the use of the ministers. He was not afraid to place certain unlawful things in the treasury of the house of the Lord; because when Nehemiah returned to Jerusalem, he immediately strove to disrupt those things. For it follows:

The law is read, which commands that the Ammonite and Moabite should be separated from the congregation, on which they separate all the mixed multitude, Neh 13:1-3. Eliashib the high priest having not only joined opinion with Sanballat, but being also allied to Tobiah the Ammonite, and having given him some of the chambers in the court of the house of God, Neh 13:4, Neh 13:5; Nehemiah casts out the goods of Tobiah, and purifies the chambers, Neh 13:6-9. He rectifies several evils; and the people bring the tithes of all things to the treasuries, Neh 13:10-12. He appoints treasurers, Neh 13:13, Neh 13:14; finds that the Sabbaths had been greatly profaned by buying and selling, and rectifies this abuse, Neh 13:15-22; finds Jews that had married strange wives; against whom he testifies, and expels one of the priests who had married the daughter of Sanballat the Horonite, Neh 13:23-29. He cleanses them from all strangers, makes a final regulation, and prays for God's mercy to himself, Neh 13:30, Neh 13:31.

UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9) On that day--This was not immediately consequent on the dedication of the city wall and gates, but after Nehemiah's return from the Persian court to Jerusalem, his absence having extended over a considerable period. The transaction here described probably took place on one of the periodical occasions for the public readings of the law, when the people's attention was particularly directed to some violations of it which called for immediate correction. There is another instance afforded, in addition to those which have already fallen under our notice, of the great advantages resulting from the public and periodical reading of the divine law. It was an established provision for the religious instruction of the people, for diffusing a knowledge and a reverence for the sacred volume, as well as for removing those errors and corruptions which might, in the course of time, have crept in. the Ammonite and the Moabite should not come into the congregation of God for ever--that is, not be incorporated into the Israelitish kingdom, nor united in marriage relations with that people (Deu 23:3-4). This appeal to the authority of the divine law led to a dissolution of all heathen alliances (Neh 9:2; Ezr 10:3).

Public reading of the law, and separation from strangers. - Neh 13:1. At a public reading of the law, it was found written therein, that no Ammonite or Moabite should come into the congregation of God, because they met not the children of Israel with bread and with water, but hired Balaam to curse them, though God turned the curse into a blessing. This command, found in Deu 23:4-6, is given in full as to matter, though slightly abbreviated as to form. The sing. ישׂכּר relates to Balak king of Moab, Num 22:2., and the suffix of עליו to Israel as a nation; see the explanation of Deu 23:4.