15 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 said unto them, What evil thing is 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 some of my servants set I at the gates, that 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 so again, I will lay hands on you. From that time forth came they no more on the sabbath.   22 And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctify the sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of thy mercy.

      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,

      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 see with their own eyes, and accomplish a diligent search 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 (v. 15), through there was an express command that in earing-time, and in harvest-time, they should rest on the sabbaths (Exod. xxxiv. 21), because then they might be tempted to take a greater liberty, and to fancy that God would indulge them in it. 2. The carriers loaded their asses with all manner of burdens, and made no scruple of it, though there was a particular proviso in the law for the cattle resting (Deut. v. 14) and that they should bear no burden on the sabbath day, Jer. xvii. 21. 3. The hawkers, and pedlars, and petty chapmen, that were men of Tyre, that famous trading city, sold all manner of wares on the sabbath day (v. 16); 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 doing any manner of work. No wonder there was a general decay of religion and corruption of manners among this people when they forsook the sanctuary and profaned the sabbath.

      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.

      1. He testified against those who profaned it, v. 15, and again v. 21. 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.

      2. He reasoned with the rulers concerning it, took the nobles of Judah to task, and contended with them, v. 17. 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.

      (1.) He charges them with it: You do it. 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.

      (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.

      (3.) He reasons the case with them (v. 18), 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: You bring more wrath upon Israel by profaning the sabbath. Thus Ezra concluded, If we again break thy commandments, wilt not thou be angry with us till thou hast consumed us? Ezra ix. 14.

      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, v. 19. 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; they were forced to lodge without the city (v. 20), 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 (v. 21), 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. The king that sits on the throne of judgment scatters away all evil with his eyes. (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 that they should some of them come and keep the gates, v. 22. 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.

      4. He concludes this passage with a prayer (v. 22), in which observe, (1.) The petitions: Remember me (as the thief on the cross, Lord, remember me); that is enough. God's thoughts to us ward are very precious, Ps. xl. 5. He adds, Spare me. 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 spare him, as Jeremiah (ch. xv. 15), Take me not away in thy long-suffering (ch. x. 24), Correct me not in anger, and (ch. xvii. 17), Be not a terror to me. Note, The best saints, even when they do the best actions, stand in need of sparing mercy; for there is not a just man that doeth good and sinneth not. (2.) The plea: According to the greatness (or multitude) of thy mercies. Note, God's mercy is what we must depend upon, and not any merit of our own, when we appear before God.

      23 In those days also saw I Jews that had married wives of Ashdod, of Ammon, and 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, saying, 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 one of the sons of Joiada, the son of Eliashib the high priest, was 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.

      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,

      I. How they had corrupted themselves by marrying strange wives. This was complained of in Ezra's time, and much done towards a reformation, Ezra ix. and x. 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. Nitimur in vetitum--we still lean towards what is forbidden. 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 married wives of Ashdod, of Ammon, and of Moab (v. 23), 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, Mal. ii. 11. Judah has dealt treacherously, and broken covenant with God, the covenant made in Ezra's time with reference to this very thing; he has profaned the holiness of the Lord by marrying the daughter (that is, the worshipper) of a strange god. 2. He talked with the children, and found they were children of strangers, for their speech betrayed them. 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 half in the speech of Ashdod, 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. Partus sequitur ventrem--they are prone to imitate their mothers. (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.

      II. What course Nehemiah took to purge out this corruption, when he discovered how much it had prevailed.

      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 (v. 27): "Shall we hearken to you, who endeavour to palliate and excuse it? No, it is an evil, a great evil, it is a transgression against our God, to marry strange wives, 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: You shall not give your daughters unto their sons, &c., which is taken from Deut. vii. 3. 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 (v. 26): Did not Solomon king of Israel sin by these things? 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 him did outlandish women cause to sin. Therefore let him that thinks he stands take heed lest he fall when he runs upon such a precipice.

      2. He showed himself highly displeased at it, that he might awaken them to a due sense of the evil of it: He contended with them, v. 25. 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 cursed them, 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 smote them (that is, ordered them to be beaten by the proper officers according to the law, Deut. xxv. 2, 3), to which he added this further mark of infamy that he plucked off their hair, 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.

      3. He obliged them not to take any more such wives, and separated those whom they had taken: He cleansed them from all strangers, both men and women (v. 30), and made them promise with an oath that they would never do so again, v. 25. Thus did he try all ways and means to put a stop to this mischief and to prevent another relapse into this disease.

      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 (ch. ii. 10; iv. 1), and so had, in effect, twisted interests with the Samaritans, v. 28. 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 chased him from him, 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. John iv. 20, Our fathers worshipped in this mountain. When Nehemiah had thus expelled one that had forfeited the honour of the priesthood he again posted the priests and Levites every one in his business, v. 30. 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, Now is the Son of Man glorified, John xiii. 30, 31. Here are Nehemiah's prayers on this occasion. (1.) He prays, Remember them, O my God! v. 29. "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, Remember me, O my God! v. 31. The best services done to the public have sometimes been forgotten by those for whom they were done (Eccl. ix. 15); 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: Remember me, O my God! for good.