| Barnes' Notes on the Bible Artaxerxes king of Babylon - See Nehemiah 1:1. Compare Ezra 6:22, where Darius Hystaspis is called "king of Assyria." After certain days - Or, "at the end of a year," which is a meaning that the phrase often has Exodus 13:10; Leviticus 25:29-30; Numbers 9:22. Nehemiah probably went to the court at Babylon in 433 B.C., and returned to Jerusalem 432 B.C.
Clarke's Commentary on the BibleWas not I at Jerusalem - Nehemiah came to Jerusalem in the twentieth year of Artaxerxes, and remained there till the thirty-second year, twelve years: then returned to Babylon, and staid one year; got leave to revisit his brethren; and found matters as stated in this chapter.
Gill's Exposition of the Entire BibleBut 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 Leviticus 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.
Keil and Delitzsch Biblical Commentary on the Old TestamentIn all this, i.e., while this was taking place, I was not in Jerusalem; for in the thirty-second year of Artaxerxes I went to the king, and after the lapse of some days I entreated the king (נשׁאל like 1 Samuel 20:6, 1 Samuel 20:28). What he entreated is not expressly stated; but it is obvious from what follows, "and I came to Jerusalem," that it was permission to return to Judea. Even at his first journey to Jerusalem, Nehemiah only requested leave to make a temporary sojourn there, without giving up his post of royal cup-bearer; comp. Nehemiah 2:5. Hence, after his twelve years' stay in Jerusalem, he was obliged to go to the king and remain some time at court, and then to beg for fresh leave of absence. How long he remained there cannot be determined, - ימים לקץ, after the lapse of days, denoting no definite interval; comp. Genesis 4:3. The view of several expositors, that ימים means a year, is devoid of proof. The stay of Nehemiah at court must have lasted longer than a year, since so many illegal acts on the part of the community as Nehemiah on his return discovered to have taken place, could not have occurred in so short a time. Artaxerxes is here called king of Babylon, because the Persian kings had conquered the kingdom of Babylon, and by this conquest obtained dominion over the Jews. Nehemiah uses this title to express also the fact that he had travelled to Babylon.
Geneva Study BibleBut in all this time was not I at Jerusalem: for in the two and thirtieth year of {d} Artaxerxes king of Babylon came I unto the king, and after certain days obtained I leave of the king: (d) Called also Darius, Ezr 6:1.
Wesley's Notes 13:6 But, and c. - Eliashib took the occasion of my absence to do these things. Came I - From Jerusalem; where he had been once and again.
King James Translators' Notesafter...: Heb. at the end of days obtained...: or, I earnestly requested
Jamieson-Fausset-Brown Bible Commentary6-9. But in all this was not I at Jerusalem-Eliashib (concluding that, as Nehemiah had departed from Jerusalem, and, on the expiry of his allotted term of absence, had resigned his government, he had gone not to return) began to use great liberties, and, there being none left whose authority or frown he dreaded, allowed himself to do things most unworthy of his sacred office, and which, though in unison with his own irreligious character, he would not have dared to attempt during the residence of the pious governor. Nehemiah resided twelve years as governor of Jerusalem, and having succeeded in repairing and refortifying the city, he at the end of that period returned to his duties in Shushan. How long [Nehemiah] remained there is not expressly said, but "after certain days," which is a Scripture phraseology for a year or a number of years, he obtained leave to resume the government of Jerusalem; to his deep mortification and regret, he found matters in the neglected and disorderly state here described. Such gross irregularities as were practised, such extraordinary corruptions as had crept in, evidently imply the lapse of a considerable time. Besides, they exhibit the character of Eliashib, the high priest, in a most unfavorable light; for while he ought, by his office, to have preserved the inviolable sanctity of the temple and its furniture, his influence had been directly exercised for evil; especially he had given permission and countenance to a most indecent outrage-the appropriation of the best apartments in the sacred building to a heathen governor, one of the worst and most determined enemies of the people and the worship of God. The very first reform Nehemiah on his second visit resolved upon, was the stopping of this gross profanation [by Eliashib]. The chamber which had been polluted by the residence of the idolatrous Ammonite was, after undergoing the process of ritual purification (Nu 15:9), restored to its proper use-a storehouse for the sacred vessels.
Matthew Henry's Concise Commentary13:1-9 Israel was a peculiar people, and not to mingle with the nations. See the benefit of publicly reading the word of God; when it is duly attended to, it discovers to us sin and duty, good and evil, and shows wherein we have erred. We profit, when we are thus wrought upon to separate from evil. Those that would drive sin out of their hearts, the living temples, must throw out its household stuff, and all the provision made for it; and take away all the things that are the food and fuel of lust; this is really to mortify it. When sin is cast out of the heart by repentance, let the blood of Christ be applied to it by faith, then let it be furnished with the graces of God's Spirit, for every good work.
Matthew Henry's Whole Bible CommentaryChapter 13 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 (v. 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 (v. 1-3). With a particular indignation, he expelled Tobiah out of the lodgings he had got in the court of the temple (v. 4-9). II. He secured the maintenance of the priests and Levites to them more firmly than it had been (v. 10-14). III. He restrained the profanation of the sabbath day, and provided for the due sanctification of it (v. 15-22). IV. He checked the growing mischief of marrying strange wives (v. 23-31). Verses 1-9 It was the honour of Israel, and the greatest preservation of their holiness, that they were a peculiar people, and were so to keep themselves, and not to mingle with the nations, nor suffer any of them to incorporate with them. Now here we have, I. The law to this purport, which happened to be read on that day, in the audience of the people (v. 1), on the day of the dedication of the wall, as it should seem, for with their prayers and praises they joined the reading of the word; and though it was long after that the other grievances, here mentioned, were redressed by Nehemiah's power, yet this of the mixed multitude might be redressed then by the people's own act, for so it seems to be, v. 3. Or, perhaps, it was on the anniversary commemoration of that day, some years after, and therefore said to be on that day. They found a law, that the Ammonites and Moabites should not be naturalized, should not settle among them, nor unite with them, v. 1. The reason given is because they had been injurious and ill-natured to the Israel of God (v. 2), had not shown them common civility, but sought their ruin, though they not only did them no harm, but were expressly forbidden to do them any. This law we have, with this reason, Deu. 23:3-5. II. The people's ready compliance with this law, v. 3. See the benefit of the public reading of the word of God; when it is duly attended to it discovers to us sin and duty, good and evil, and shows us wherein we have erred. Then we profit by the discovery when by it we are wrought upon to separate ourselves from all that evil to which we had addicted ourselves. They separated from Israel all the mixed multitude, which had of old been a snare to them, for the mixed multitude fell a lusting, Num. 11:4. These inmates they expelled, as usurpers and dangerous. III. The particular case of Tobiah, who was an Ammonite, and to whom, it is likely, the historian had an eye in the recital of the law (v. 1), and the reason of it, v. 2. For he had the same enmity to Israel that his ancestors had, the spirit of an Ammonite, witness his indignation at Nehemiah (ch. 2:10) and the opposition he had given to his undertakings, ch. 4:7, 8. Observe, 1. How basely Eliashib the chief priest took this Tobiah in to be a lodger even in the courts of the temple. (1.) He was allied to Tobiah (v. 4), by marriage first and then by friendship. His grandson had married Sanballat's daughter, v. 28. Probably some other of his family had married Tobiah's, and (would you think it?) the high priest thought the alliance an honour to his family, and was very proud of it, though really it was his greatest disgrace, and what he had reason to be ashamed of. It was expressly provided by the law that the high priest should marry one of his own people, else he profanes his seed among his people, Lev. 21:14, 15. And for Eliashib to contract an alliance with an Ammonite, a servant (for so he is called) and to value himself upon it, probably because he has a wit and a beau, and cried up for a fine gentleman (ch. 6:19), was such a contempt of the crown of his consecration as one would not wish should be told in Gath or published in the streets of Ashkelon. (2.) Being allied to him, he must be acquainted with him. Tobiah, being a man of business, has often occasion to be at Jerusalem, I doubt upon no good design. Eliashib is fond of his new kinsman, pleased with his company, and must have him as near him as he can. He has not a room for him stately enough in his own apartment, in the courts of the temple; therefore, out of several little chambers which had been used for store-chambers, by taking down the partitions, he contrived to make one great chamber, a state-room for Tobiah, v. 5. A wretched thing it was, [1.] That Tobiah the Ammonite should be entertained with respect in Israel, and have a magnificent reception. [2.] That the high priest, who should have taught the people the law and set them a good example, should, contrary to the law, give him entertainment, and make use of the power he had, as overseer of the chambers of the temple, for that purpose. [3.] That he should lodge him in the courts of God's house, as if to confront God himself; this was next to setting up an idol there, as the wicked kings of old had done. An Ammonite must not come into the congregation; and shall one of the worst and vilest of the Ammonites be courted into the temple itself, and caressed there? [4.] That he should throw out the stores of the temple, to make room for him, and so expose them to be lost, wasted, and embezzled, though they were the portions of the priests, merely to gratify Tobiah. Thus did he corrupt the covenant of Levi, as Malachi complained at this time, ch. 2:8. Well might Nehemiah add (v. 6), But all this time was not I at Jerusalem. If he had been there, the high priest durst not have done such a thing. The envious one, who sows tares in God's field, knows how to take an opportunity to do it when the servants sleep or are absent, Mt. 13:25. The golden calf was made when Moses was in the mount. 2. How bravely Nehemiah, the chief governor, threw him out, and all that belonged to him, and restored the chambers to their proper use. When he came to Jerusalem, and was informed by the good people who were troubled at it what an intimacy had grown between their chief priest and their chief enemy, it grieve him sorely (v. 7, 8) that God's house should be so profaned, his enemies so caressed and trusted, and his cause betrayed by him that should have been its protector and patron. Nothing grieves a good man, a good magistrate, more than to see the ministers of God's house do any wicked thing. Nehemiah has power and he will use it for God. (1.) Tobiah shall be expelled. He fears not disobliging him, fears not his resentments, or Eliashib's, nor excuses himself from interposing in an affair that lay within the jurisdiction of the high priest; but, like one zealously affected in a good thing, he expels the intruder, by casting forth all his household stuff. He did not seize it for his own use, but cast it out, that Tobiah, who it is probable was now absent, when he came again, might have no conveniences for his reception there. Our Saviour thus cleansed the temple, that the house of prayer might not be a den of thieves. And thus those that would expel sin out of their hearts, those living temples, must throw out its household stuff and all the provision made for it, strip it, starve it, and take away all those things that are the food and fuel of lust; this is, in effect, to mortify it. (2.) The temple stores shall be brought in again, and the vessels of the house of God put in their places; but the chambers must first be sprinkled with the water of purification, and so cleansed, because they had been profaned. Thus, when sin is cast out of the heart by repentance, let the blood of Christ be applied to it by faith, and then let it be furnished with the graces of God's Spirit for every good work. |
