◄ Nehemiah 13:14 ►














Pulpit Commentary Homiletics
Practical Christian Wisdom
Nehemiah 13:10-14
W. Clarkson
Nehemiah must have been shocked indeed to find on his return to Jerusalem (ver. 7) what a sad relapse had taken place during his absence from the city. Most painful of all must it have been to him to find that the service of Jehovah in his own house had been so scandalously neglected. He found not only that chambers of the temple were in the occupation of the enemy of the people of God (ver. 7), but that, the Levites being scattered abroad, because their portion had been withheld (ver. 10), the house of God was forsaken (ver 11). We gather from the whole incident recorded in vers. 10-14 -

I. THAT MATERIAL SUPPLIES AND SPIRITUAL PROSPERITY ARE IMPORTANTLY CONNECTED (ver. 10). "The portions of the Levites had not been given them," and, consequently, they had "fled every one to his field" (ver. 10). It may be open to question whether these Levites - singers and other officials - had shown as much disinterestedness and devotion as could have been wished. It might be argued that as servants of God they might have stood at their posts and starved rather than desert the field of sacred duty. Perhaps if they had been some degrees more heroic than they were they would have risked and suffered all privations rather than forsake their work. But however this may have been, it is certain that the people had no right whatever to reckon on such heroism; they ought to have acted on the supposition that these were men of average piety, and that men of ordinary goodness will not continue to serve if they are not sustained in their service. The human nature which there is in every good man - and which will certainly be shown in every class and order of good men - is a factor which must not be disregarded. It is a feature that must be taken into account; a want that must be provided for. If it be left out of account, then, whatever the system or society may be, there will be found, as here, negligence, desertion, duty undone, God's house forsaken, a fleeing from the temple to the field. Material resources have their place in the prosperity of the best of causes.

II. THAT GOOD MEN AS WELL AS GOOD METHODS ARE NECESSARY FOR LASTING SUCCESS. Judging from the four concluding verses of the preceding chapter (Nehemiah 12:44-47), we gather that a very satisfactory system for receiving and storing the offerings, and also for distributing them, had been devised and brought into action. Yet, in Nehemiah's absence, it failed to effect its purpose. When he returned and witnessed the failure, he immediately

(1) set to work to reorganise: he "set in their place" (ver. 11) the Levites, who, at his instance, returned to Jerusalem, and he "made treasurers over the treasuries "(ver. 12); but besides this, he

(2) appointed "faithful men" (ver. 12), on whom reliance could be placed, to do the work they undertook, infusing his own spirit into all the officers. He impressed on them all his own fervent and faithful genius. How long things went well we know not, but Nehemiah did the best he could do to provide for permanent prosperity: he associated good men with a good method. We should trust neither to one nor to the other. Again and again organisations have broken clown in the Church (whether tithe-taking, money-getting institutions, or others) because, though the machinery was excellent, there was no steam to work the wheels; again and again there has been an excellent spirit, but all has failed for want of a wise method. We must

(a) use our best judgment to perfect our system, and

(b) pray for, and look out for, the wise and earnest-minded men to work it.

III. THAT INDIVIDUAL FIDELITY WILL SURELY MEET WITH ITS APPROPRIATE RECOMPENSE (vers. 13, 14).

1. Usually from man. "I made treasurers... Shelemiah," etc. ... "for they were counted faithful." Integrity, diligence, conscientiousness will generally be seen of man and receive its reward. It may indeed pass unnoticed, but as a rule it is recognised and rewarded. Be faithful, and you will be "counted faithful."

2. Certainly from God. "Remember me, O my God, concerning this, and wipe not out my good deeds," etc. (ver. 14). There are many motives, all good, but some higher than others, which should prompt us to diligent and faithful labour for our Lord and our race. We may work in the vineyard of the Great Husbandman because

(1) be calls us, and it is our bounden duty to respond; or because

(2) our zeal is called forth by the apparent and urgent necessity for our help; or because

(3) we delight in holy activity, and are never so happy as when the weapon of usefulness is in our hand; or we may do so because

(4) we have "respect unto the recompense of the our God for good;" we would that he should "not wipe out our good deeds" (ver. 14), but record them in his "book of remembrance;" and, not being "unrighteous to forget our work and labor of love" (Hebrews 6:10), reward every one according to his work. The truest humility (Luke 17:10) may characterise the same disciple that has the most earnest aspiration to receive his Master's commendation, and to have rule given him over many things." We may turn this prayer into a prediction. God will remember us, and will suffer nothing to blot out our pure endeavours from his book. We shall surely meet them again. Our "works follow us," and will find us in his presence. - C.

Biblical Illustrator
Remember me, O my God, concerning this
Nehemiah 13:14-22
The mercy of God Chin origin of the reward of good works
Joseph Mede, B. D.
Learn —

I. THAT TO MAKE PROVISION FOR MAINTENANCE OF GOD'S WORSHIP AND THE MINISTERS THEREOF IS A WORTHY WORK, AND OF HIGH ESTEEM AND FAVOUR WITH GOD (1 Chronicles 29:17, 18; Deuteronomy 12:19; 2 Kings 4.; Luke 7:3-5; Matthew 10:41; Philippians 4:18; 2 Timothy 1:16-18).

II. THAT GOD REWARDETH THESE AND ALL OUR OTHER GOOD DEEDS AND WORKS NOT FOR ANY MERIT OR WORTHINESS THAT IS IN THEM, BUT OF HIS FREE MERCY AND GOODNESS.

1. The Scriptures encourage us to work in hope of reward (Psalm 19:11; Proverbs 11:18; Matthew 5:11, 12; Matthew 10:41, 42; Luke 6:35; 2 John 8).

2. Whence this reward cometh. "According to Thy great mercy" (Hosea 10:12; Romans 6:23; Psalm 62:12).

III. THAT IT IS LAWFUL TO DO GOOD WORKS WITH RESPECT TO THE RECOMPENSE OF REWARD. It is plain Nehemiah here did so. So did Moses Hebrews 11:25, 26).

(Joseph Mede, B. D.)

The law of reward
A. Maclaren, D. D.
Nehemiah's prayer occurs thrice in this chapter, at the close of each section recounting his reforming acts. In the first instance (ver. 14) it is most full, and puts very plainly the merit of good deeds as a plea with God. The same thing is implied in its form in ver. 22. But while, no doubt, the tone of the prayer is startling to us, and is not such as should be offered now by Christians, it but echoes the principle of retribution which underlies the law. "This do, and thou shalt live," was the very foundation of Nehemiah's form of God's revelation. We do not plead our own merits, because we are not under the law, but under grace, and the principle underlying the gospel is life by impartation of unmerited mercy and Divine life. But the law of retribution still remains valid for Christians in so far as that God will never forget any of their works, and will give them full recompense for their work of faith and labour of love. Eternal life here and hereafter is wholly the gift of God; but that fact does not exclude the notion of "the recompense of reward" from the Christian conception of the future. It becomes not us to present our good deeds before the Judge, since they are stained and imperfect, and the goodness in them is His gift. But it becomes Him to crown them with His gracious approbation and to proportion the cities ruled in that future world to the talents faithfully used here. We need not be afraid of obscuring the truth that we are saved "not of works, lest any man should boast," though we insist that a Christian man is rewarded according to his works.

(A. Maclaren, D. D.)

Nehemiah's sincerity
Robert Burns, D. D.
Paul assures the believing Hebrews that God will not forget "their work of faith and labour of love," and this prayer of Nehemiah's is nothing more than a petition that God will be pleased to fulfil Hie own promise regarding him. It was not the dictate of a self-righteous spirit. There is no self-righteousness in the humble prayer that God would look upon him in love; that He would deign to accept of his feeble services as proof and evidences of a religious spirit; that He would be pleased to verify His promise, that "it shall be well with them that fear the Lord," and that "godliness is profitable unto all things, having the promise of the life that now is, as well as of that which is to come." Consider —

I. A sketch of Nehemiah's HISTORY.

II. Nehemiah's CHARACTER.

1. His steady religious principle. Dwelling amid scenes very uncongenial to the progress of piety in the heart, he displayed a firmness of principle and an ardour of religious feeling truly admirable. Amidst the enticements of a splendid and licentious court he sought the glory of God and not the gratification of vanity, ambition, or worldly desire. Surrounded by the ensigns of a gross and impious superstition, he reared a standard for the true God, and stood forth as a witness for Him, in the midst of His enemies. Confidence in God kept him steady in the scene of danger; and the lofty aims of a devoted spirit raised him above the grovelling pursuits Of sense.

2. His self-denial. This is one of the best evidences of sound religious principle. When the will is subjugated to the will of God; when the mind feels itself completely satisfied with the wisdom and goodness of the Divine economy; when self is thrown into the background, and a noble disinterestedness gives its tone to the character, then we have some good proof that our religion is sincere. Nehemiah improved his advantages at the Persian court not for his individual good, but for the good of his countrymen. He lost sight of selfish considerations, and feeling for the humblest of the people, he gave them the full value of his labours, without the slightest remuneration. That which he asked not from man he knew God would bestow; hence the prayer of the text.

3. His zeal for the worship and ordinances of God. This is specially displayed in his anxiety to vindicate God's ordinances from abuse, and to enforce their punctual observance. The public reading and expounding the law, for the edification of the people, testified his regard for God's Holy Word. The exactness with which the appointed rites in the feasts of trumpets end tabernacles were gone about, under his superintendence, testified his reverence for the law, in all the minuteness of its requisitions. His zeal for the sanctification of the Sabbath proved the high sense he entertained of its value.

4. His enlightened and consistent perseverance in the discharge of personal and official duty.

(Robert Burns, D. D.)

People
Artaxerxes, Balaam, Eliashib, Hanan, Israelites, Joiada, Levites, Mattaniah, Pedaiah, Sanballat, Shelemiah, Solomon, Tobiah, Tobijah, Tyrians, Zaccur
Places
Ammon, Ashdod, Babylon, Jerusalem, Moab
Topics
Acts, Blot, Charges, Completely, Connection, Deeds, Faithfully, Kind, Loyal, Memory, Mind, Mindful, O, Observances, Offices, Performed, Remember, Service, Services, Thereof, Wards, Wipe, Worship
Outline
1. Upon the reading of the law, separation is made from the mixed multitude.
4. Nehemiah, at his return, causes the chambers to be cleansed.
10. He reforms the offices in the house of God;
15. the violation of the Sabbath;
23. and the marriages with the strange wives.

Dictionary of Bible Themes
Nehemiah 13:14

     7382   house of God
     8208   commitment, to God

Nehemiah 13:13-14

     8253   faithfulness, examples

Library
Sabbath Observance
'In those days saw I in Judah some treading wine presses on the sabbath, and bringing in sheaves, and lading asses; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the sabbath day: and I testified against them 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 …
Alexander Maclaren—Expositions of Holy Scripture

The True Manner of Keeping Holy the Lord's Day.
Now the sanctifying of the Sabbath consists in two things--First, In resting from all servile and common business pertaining to our natural life; Secondly, In consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life. For the First. 1. The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Exod. xxxi. 12, 13, 15, &c.) More particularly-- First, From all the works of our …
Lewis Bayly—The Practice of Piety

Two Famous Versions of the Scriptures
[Illustration: (drop cap B) Samaritan Book of the Law] By the blue waters of the Mediterranean Sea, on the coast of Egypt, lies Alexandria, a busy and prosperous city of to-day. You remember the great conqueror, Alexander, and how nation after nation had been forced to submit to him, until all the then-known world owned him for its emperor? He built this city, and called it after his own name. About a hundred years before the days of Antiochus (of whom we read in our last chapter) a company of Jews …
Mildred Duff—The Bible in its Making

The Last Days of the Old Eastern World
The Median wars--The last native dynasties of Egypt--The Eastern world on the eve of the Macedonian conquest. [Drawn by Boudier, from one of the sarcophagi of Sidon, now in the Museum of St. Irene. The vignette, which is by Faucher-Gudin, represents the sitting cyno-cephalus of Nectanebo I., now in the Egyptian Museum at the Vatican.] Darius appears to have formed this project of conquest immediately after his first victories, when his initial attempts to institute satrapies had taught him not …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 9

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations …
John Bunyan—The Works of John Bunyan Volumes 1-3

Jesus Heals on the Sabbath Day and Defends his Act.
(at Feast-Time at Jerusalem, Probably the Passover.) ^D John V. 1-47. ^d 1 After these things there was a feast of the Jews; and Jesus went up to Jerusalem. [Though every feast in the Jewish calendar has found some one to advocate its claim to be this unnamed feast, yet the vast majority of commentators choose either the feast of Purim, which came in March, or the Passover, which came in April. Older commentators pretty unanimously regarded it as the Passover, while the later school favor the feast …
J. W. McGarvey—The Four-Fold Gospel

Ezra-Nehemiah
Some of the most complicated problems in Hebrew history as well as in the literary criticism of the Old Testament gather about the books of Ezra and Nehemiah. Apart from these books, all that we know of the origin and early history of Judaism is inferential. They are our only historical sources for that period; and if in them we have, as we seem to have, authentic memoirs, fragmentary though they be, written by the two men who, more than any other, gave permanent shape and direction to Judaism, then …
John Edgar McFadyen—Introduction to the Old Testament

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