เนหะมีย์ 13:18 วิจารณ์

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.

For the merchants and sellers of all kind of ware,.... The Tyrians particularly, Neh 13:16 lodged without Jerusalem once or twice; one sabbath day or two, not being able to get into the city, such strict watch and care being taken to keep the gates shut; this they did, hoping the Jews would come out to them and buy their goods, though they were not admitted to bring them within the city. lodged without Jerusalem once or twice; one sabbath day or two, not being able to get into the city, such strict watch and care being taken to keep the gates shut; this they did, hoping the Jews would come out to them and buy their goods, though they were not admitted to bring them within the city. Nehemiah 13:21 neh 13:21 neh 13:21 neh 13:21Then I testified against them,.... Against their continuance there, and threatened them, and called heaven and earth to witness what he would do to them, if they did not depart: why lodge ye about the wall? of the city, waiting an opportunity to get in, and tempting the Jews to come out and buy their ware: if ye do so again, I will lay hands on you; beat them, or slay them, at least imprison them: from that time forth came they no more on the sabbath; finding there was no likelihood of getting into the city, and that they were liable to be taken up and punished.

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.