(Chapter Thirteen)
In the closing chapter we learn that the practical holiness of the city can only be maintained by the exercise of a discipline that deals with the different corruptions as they arise. Nor is it otherwise today. Without the exercise of discipline according to the word of God, holiness cannot be maintained in the Assemblies of God’s people when once evil has made itself manifest.
The first difficulty the remnant had to meet was the corrupting influence of “the mixed multitude” (1-3). They appear to represent those who in our day would like to stand well with the people of God in the path of separation, and yet maintain their links with corrupt Christendom. In Nehemiah’s day there were Israelites on the one hand and Ammonites and Moabites on the other; but there were also “the mixed multitude,” a class who were neither definitely Israelites nor heathen, but sought to have links with both. The remnant realized from the word of God that not only the heathen were not to be admitted to the congregation of the Lord, but that they could not tolerate those who maintained links with the heathen — the mixed multitude.
The second difficulty was the corruption of the house of God by a leader (4-9). Eliashib uses his position as priest to further the interest of his friend, and thus introduces among the people of God one who brings into the house of God that which is defiling. Nehemiah deals in a drastic way with this evil, wholly undeterred by the high position of the offender. Nothing can be more solemn than for a leader in the Assembly of God to set aside the principles of God’s Assembly to further the interests of a personal friend, and at the same time, count upon his position to silence all opposition. Evil of such a character calls indeed for drastic action without respect persons.
The third trial is neglect of the house of God (10-14). Those who devoted themselves to the service of the house of God were neglected, and hence they were compelled to return to secular work — they “fled everyone to his field;” the result being the house of God was forsaken. This appears to have been the direct outcome of the corruption of Eliashib who had introduced, and made provision for, an enemy to the house of God, to the detriment of the true servants of God. Nehemiah is not content with casting out the offender and his defilements, but he re-instates the true servants and sees that provision is made for their need. We too must not be content with excluding those who are false, but must also see that provision is made to maintain the true servants. Moreover it is significant that Nehemiah does not say “Why are the Levites neglected?” as we might expect, but, “Why is the house of God forsaken?” He recognizes that the neglect of God’s servants is an indication of that which is yet more serious — the neglect of God’s house.
The fourth difficulty was the desecration of the Sabbath (15-22). When the house is forsaken the Sabbath will be profaned. Instead of being set apart for Jehovah it was used to further the temporal interests of the people and turned into a common day. And in our day those who neglect God’s Assembly will have but slight respect for the Lord’s Day. If like Nehemiah we have the Assembly of God at heart we shall see that we shut the gates against all that would divert us from the Lord’s service on the Lord’s Day (19).
The fifth trial was unfaithfulness to God (23-31). In this particular case it was manifested in the unholy alliances between the people of God and the surrounding nations. In this evil the family of the high priest take a leading part. Again Nehemiah drastically deals with the evil, and thus seeks to maintain the purity of God’s people.
It is noticeable that these disciplinary measures deal not only with those within the city, but also with those without (15), and moreover apply to every class. The priests use their holy office to father the interest of the enemy of God (4). The rulers neglect the house of God (11). The nobles take the lead in profaning the Sabbath (17). And the people form unholy alliances (23). But the faithfulness of one man leads to these evils being dealt with in discipline without respect of persons, and thus the holiness of God’s house is maintained.
In as much as the disciplinary measures relate to all that had returned to God’s Land, and not simply to the dwellers in Jerusalem, it becomes clear they take for granted that the interest of every Israelite is identified with the prosperity of the house; and further that the dwellers in the province are as necessary for the upkeep of the house as those who dwelt within the city. The priests and Levites within the walls may be more directly concerned with the service of the house, but the story makes it abundantly clear that those within the walls were dependent upon those without for their daily food. The picture presents a people united in the upkeep of a house, which is surrounded by city walls to maintain its holy character.
It will also be noticed that in the main the evils dealt with are those which the people had, but a short while before, bound themselves, by a covenant with oath and curse, to avoid. How soon they have to prove their own weakness, and in consequence, the weakness of the law to either improve or restrain the flesh. For the moment these evils are dealt with through the faithfulness of one man. But with the passing of Nehemiah these evils will re-assert themselves until in the days of Malachi they characterize the mass, and the only hope left for the godly is the coming of the Lord. The remnant of Malachi’s day feared the Lord and thought upon His Name, and so we may surely say they surrendered no principle of the house of God, but they made no covenant to maintain the integrity of the house. For them there was no call to make provision for their future good conduct, for they looked to the Son of righteousness to arise with healing in His wings. All behind them was failure, all around them corruption, but all before them glory.