I rebuked them and called down curses on them. I beat some of these men and pulled out their hair. Then I made them take an oath before God and said, "You must not give your daughters in marriage to their sons or take their daughters as wives for your sons or for yourselves! Sermons
I. A CASE OF ALARMING DEFECTION. "In those days" of his return some of the Jews had married "wives of Ashdod, of Ammon, and of Moab" (ver. 23). Ezra had encountered the same evil, and vehemently and vigorously resisted it (Ezra 9., 10.). But it had broken out again, to the sorrow and dismay of the faithful leader and "governor." It was an alarming defection because (1) it was an act of downright disobedience. God had said by Moses, "Thou shalt not make marriages with them (foreigners); thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son" (Deuteronomy 7:3 and ver. 25). The Divine law was therefore deliberately and openly defied. What but the Divine anger could they expect to reap? More especially when so prominent a man as a grandson of the high priest had wrought this sin in the eyes of the whole people, thereby "defiling the priesthood" (ver. 29). And because (2) it was surely conducting to fatal consequences. The great, the main mission of the Jewish nation was to be a sanctified or separate people unto the Lord, to preserve his name and truth intact; but the result of these marriages was a mongrel race, speaking a corrupt language: "their children spake half in the speech of Ashdod (Philistia), and could not speak in the Jews' language" (ver. 24). Not only would their national language be corrupted, but their national morals and religion too: they were on that downward course which led Solomon himself, "beloved of God" as he was (ver. 26), to sin and sorrow. The purity of their faith and the integrity of their national morality were seriously at stake. II. AN INSTANCE OF VIGOROUS CORRECTION. Nehemiah (1) contended with the delinquents (ver. 25). He expostulated and reasoned with them (vers. 26, 27); he also (2) solemnly invoked condemnation and suffering on them in the event of impenitence: he "cursed them" (ver. 25); he even (3) caused some of them to be punished with bodily chastisement: he "smote certain of them" (ver. 2,5); he (4) summarily dismissed the high priest's grandson: "I chased him from me (ver. 28); he (5) caused them to put away the strange wives and to take an oath not to continue the offence (vers. 25, 30). Nehemiah felt that the danger was so deadly that not only energy and vigour, but even vehemence and passion, were justified in putting it away. It wrought in him "indignation,... vehement desire,... zeal,... revenge," that his countrymen might "be clear in this matter" (2 Corinthians 7:11). Here is a very serious lesson for the young. They who are members of the Church of Christ find themselves, like these Jews at Jerusalem, under a temptation to an unholy alliance. The Church and the world are very closely intermingled, locally. They meet in the same street, in the same shop, under the same roof. They who would not choose to associate intimately with those that are servants of sin and sources of evil, come involuntarily into contact with companions who are devoid of Christian principle, but who are by no means wanting in other attractions. It may be personal beauty, or charm of disposition, or fascination of manner, or wealth, or some other worldly advantages which appeal to tastes and ambitions that are net of the highest order Here is temptation to intimate friendship or even to lifelong alliance. But let the young remember what is (1) the will of Christ concerning them. Is there not an application we should make to ourselves in the injunction of the apostle, "Be ye not unequally yoked together with unbelievers"? (2 Corinthians 6:14). And is there not an inference to be drawn from the same writer to our conduct when he speaks of marrying "in the Lord"? (1 Corinthians 7:39). It is surely not his will that one who has taken his vows upon him should enter into closest and even lifelong intimacy with another who has no interest in his truth, no love for himself. Let them also remember what are (2) the inevitable consequences. The result to themselves must be spiritual decline, So was it with Solomon, leading him to the verge of utter ruin, if not over the edge, and into the gulf of it; so has it been with many thousands of the children of men. The result to others is moral and spiritual deterioration. The children "speak half in the speech of Ashdod" (ver. 24): they inevitably catch something of the tone and strain of both parents. Their spirit and their language, themselves and their life, will not attain to perfect purity; they will bear about with them the mark of worldliness. The consequences of such union are evil, and they are irreparable. The choice of our intimate friends and of our one lifelong companion is much too lightly regarded. On our wisdom or folly here hangs our weal or our woe for life, and the future of others too, even of those in whom we shall be most deeply interested. If there be one step which, more than any other, should be taken with profound and protracted care, with devout and religious thoughtfulness, it is this step of choosing our friends, most particularly the friend of the heart and for the life. If we let humour speak on this subject, as we commonly do, it should only be on sufferance. We should make it speedily retire, that sound sense, and solemn consideration, and religious duty may utter their voice, and be obeyed. - C.
Spare me according to the greatness of Thy mercy. The bird which soars the highest builds the lowest nest. The more a man is lifted up in communion with Heaven the deeper is his abasement in his own eyes. The holiest are the humblest. Those who bear most fruit have least "confidence in the flesh." How interesting to observe that, though the conceptions of believers under the old dispensation respecting the exact mode of salvation were dim, yet they themselves clung as earnestly to the mercy of the Lord as more privileged believers do now!(Hugh Stowell, M. A.) (Hugh Stowell, M. A.) I. An .appeal to God's approbation. Nehemiah often makes appeals of this kind. This was an appeal to God — 1. From man's judgment. He had engaged in an undertaking which was likely enough to appear contemptible in the eyes of his Persian acquaintance. But what then? It was for God's honour, and therefore he despises this shame, casting himself upon the approbation of God. This principle it was that influenced Noah, Abraham, Moses, David, Paul. It is the principle of faith rendering an unseen God visible. Such men look for a future " recompense of reward" promised by Him who cannot lie. 2. From man's enmity. While one party satisfied themselves with despising, there was another party in Jerusalem itself who hated and opposed his proceedings. It is in reference to their enmity that the appeal of the text is made. Modern enmity. 3. From man's ingratitude. It was here that he found his greatest trial. How painful, when the very persons whom in God's name he sought to benefit were cold, reluctant, unfeeling! Nehemiah's was no solitary ease. You find in connection with this appeal — II. A CONTRITE PRAYER FOR GOD'S FORGIVENESS. 1. After all he has done for God's service, Nehemiah cannot forget that there is a load of original and actual sin, recorded against him for which no subsequent obedience can make satisfaction. 2. He finds even his religious actions so stained with sin that though he may appeal from man, he cannot make them a plea for merit before God. 3. He casts himself, with a steadfast faith, on the free grace and covenanted mercies of the Lord. Application: If the despised believer may thus appeal from man to God, what hope can there be for those who compel him so to do? (Joseph Jowett, M. A.) People Artaxerxes, Balaam, Eliashib, Hanan, Israelites, Joiada, Levites, Mattaniah, Pedaiah, Sanballat, Shelemiah, Solomon, Tobiah, Tobijah, Tyrians, ZaccurPlaces Ammon, Ashdod, Babylon, Jerusalem, MoabTopics Adjured, Beat, Blows, Cause, Contended, Cursed, Curses, Cursing, Daughters, Declare, Giving, God's, Hair, Marriage, Oath, Pluck, Plucked, Pulled, Pulling, Saying, Smite, Smote, Sons, Strive, Struck, Swear, Vile, YourselvesOutline 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 13:25 5155 hair 5345 influence 5374 languages 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. Two Famous Versions of the Scriptures The Last Days of the Old Eastern World The Formation of the Old Testament Canon Questions About the Nature and Perpetuity of the Seventh-Day Sabbath. Jesus Heals on the Sabbath Day and Defends his Act. Ezra-Nehemiah Links Nehemiah 13:25 NIVNehemiah 13:25 NLT Nehemiah 13:25 ESV Nehemiah 13:25 NASB Nehemiah 13:25 KJV Nehemiah 13:25 Bible Apps Nehemiah 13:25 Parallel Nehemiah 13:25 Biblia Paralela Nehemiah 13:25 Chinese Bible Nehemiah 13:25 French Bible Nehemiah 13:25 German Bible Nehemiah 13:25 Commentaries Bible Hub |
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