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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 13:1–9. His four-level outline is real structure in the source text, so it is rendered as structure.
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 (Neh 13:1), 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, Neh 13:3. 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, Neh 13:1. The reason given is because they had been injurious and ill-natured to the Israel of God (Neh 13:2), 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, Neh 13:3.
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 (Neh 13:1), and the reason of it, Neh 13:2. For he had the same enmity to Israel that his ancestors had, the spirit of an Ammonite, witness his indignation at Nehemiah (Neh 2:10) and the opposition he had given to his undertakings, Neh 4:7, Neh 4:8. 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 (Neh 13:4), by marriage first and then by friendship. His grandson had married Sanballat's daughter, Neh 13:28. 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, Lev 21:15. 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 (Neh 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, Neh 13:5. 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, Mal 2:8. Well might Nehemiah add (Neh 13:6), 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, Mat 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 (Neh 13:7, Neh 13:8) 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.
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Summary
Nehemiah 13:2 serves as the foundational justification for the perpetual exclusion of Ammonites and Moabites from the assembly of God, a decree reaffirmed by Nehemiah in his reforms. It meticulously recounts two historical acts of profound hostility committed by these nations against the Israelites during their wilderness journey: their blatant refusal to offer essential provisions like "bread and with water" to a weary people, and their active malevolence in hiring the pagan diviner Balaam to curse Israel. The verse culminates in a powerful declaration of divine sovereignty, asserting that despite these malevolent intentions, the God of Israel miraculously intervened, transforming the intended curse into a resounding blessing for His covenant people.
Context
Literary Context
This verse provides the crucial historical and theological rationale for the strict prohibition against Ammonites and Moabites entering the assembly of the Lord, a prohibition explicitly mentioned in Nehemiah 13:1 and rooted in the Mosaic Law found in Deuteronomy 23:3-6. Nehemiah, upon his return to Jerusalem from Persia, discovers that the post-exilic community has flagrantly violated this very law by allowing Tobiah the Ammonite, a notorious adversary of the rebuilding efforts, to occupy a chamber within the sacred temple courts. Thus, Nehemiah 13:2 is far more than a mere historical anecdote; it is the theological bedrock for Nehemiah's zealous and uncompromising reforms throughout Nehemiah 13, underscoring the vital importance of covenant purity, separation, and adherence to divine law for the integrity and spiritual health of the Israelite community. It highlights the enduring consequences of past national actions and God's consistent principles for His people's holiness.
Historical & Cultural Context
The events recounted in Nehemiah 13:2 transpired centuries before Nehemiah's time, specifically during Israel's arduous forty-year wilderness wanderings as they approached the Promised Land, as detailed in Numbers 20-24. The Ammonites and Moabites, despite sharing a familial lineage with Israel through Lot (see Genesis 19), exhibited profound hostility. In the ancient Near East, offering "bread and water" was a fundamental and sacred act of hospitality, a humanitarian obligation, especially to weary travelers. Withholding such basic provisions from a vast, vulnerable multitude was not merely a lack of generosity but a grave act of intentional malice, signifying utter contempt and a desire for their demise. Their animosity escalated dramatically when they actively sought a spiritual curse against Israel by hiring Balaam, a renowned Mesopotamian diviner. This act, orchestrated by Moabite King Balak (as recounted in Numbers 22), demonstrated a deep-seated desire to thwart God's plan for Israel through supernatural means, thereby revealing the profound depth of their opposition.
Key Themes
Nehemiah 13:2 powerfully articulates several core theological and narrative themes. Firstly, it underscores Divine Sovereignty, demonstrating God's absolute and unchallengeable control over all circumstances, even the most malevolent human and spiritual intentions. The narrative of Balaam, detailed extensively in Numbers 22-24, vividly illustrates how God compelled a foreign prophet, hired specifically to curse, to instead pronounce blessings and profound prophecies concerning Israel's future greatness. Secondly, the verse highlights God's Unwavering Faithfulness to His Covenant Promises. Despite formidable opposition from powerful nations and spiritual forces, God's commitment to His covenant with Abraham, which promised blessing to his descendants and through them to all nations (Genesis 12:3), proved unshakeable. No human or demonic force could ultimately thwart His divine plan for His chosen people. Lastly, it emphasizes the Consequences of Hostility and Disobedience. The historical actions of the Ammonites and Moabites led to a severe and lasting divine decree against them (Deuteronomy 23:3-6), illustrating that actions, particularly those demonstrating active malice against God's people, have profound and often generational repercussions within the divine economy.
Exposition and Analysis
Key Word Analysis
This refers to a non-Israelite prophet or diviner from Pethor in Mesopotamia (H1109). He was hired by King Balak of Moab to pronounce a curse upon the Israelites. His story, found in Numbers 22-24, is unique because God directly intervenes to control his utterances, forcing him to bless Israel instead of cursing them. His presence in this verse highlights the spiritual dimension of the conflict and God's absolute authority even over pagan spiritual practitioners and their intended malevolence.
This term (H7045) refers to a spoken malediction, an invocation of evil or misfortune upon someone. In the ancient world, curses were believed to possess real, potent power and could bring about negative consequences. The intent of Balak and Balaam was to spiritually debilitate or destroy Israel. The miraculous reversal of this curse into a blessing underscores God's superior power over all human and spiritual machinations, demonstrating His ability to nullify any intended harm.
This word (H1293) signifies a benediction, a declaration of divine favor, prosperity, and well-being. It implies God's benevolent provision, protection, and empowerment. The transformation of a malicious curse into a divine blessing is the ultimate demonstration of God's redemptive and protective power, turning intended harm into a profound divine advantage for His covenant people. It highlights God's character as one who bestows good.
Verse Breakdown
"Because they met not the children of Israel with bread and with water"
This initial clause details the first offense of the Ammonites and Moabites: a profound and deliberate lack of hospitality and basic human kindness. As Israel traversed the arduous wilderness, they were a weary and vulnerable multitude in dire need of sustenance. The refusal to provide "bread and water"—essential provisions for life and survival in a harsh environment—was not merely an oversight or lack of generosity but an active act of hostility, designed to weaken, impede, and potentially cause the demise of Israel, thereby demonstrating utter contempt for a people whom God was actively leading and protecting.
"but hired Balaam against them, that he should curse them"
This describes the second, and arguably more egregious, act of malice. Beyond passive neglect, the Ammonites and Moabites (specifically Moab through King Balak) actively sought supernatural harm against Israel. By hiring Balaam, a renowned diviner known for his ability to invoke spiritual power, they intended to unleash a potent spiritual curse, believing it would undermine Israel's strength, divine favor, and ultimately lead to their destruction. This reveals a deep-seated, spiritual enmity and a willingness to employ dark spiritual warfare against God's chosen people.
"howbeit our God turned the curse into a blessing"
This climactic and triumphant phrase reveals the miraculous divine intervention that utterly thwarted the enemy's malevolent plans. Despite the malicious intent of the Ammonites and Moabites, and Balaam's initial willingness to comply with their wicked designs, God sovereignly and powerfully intervened. He compelled Balaam, against his own will and the will of his employers, to utter prophecies of blessing and greatness for Israel, thereby transforming the very instrument intended for their destruction into a profound testament to God's unwavering faithfulness, protective power, and ultimate control over all forces, both visible and invisible, human and spiritual.
Literary Devices
Nehemiah 13:2 employs several potent literary devices to convey its powerful message. Contrast is central to the verse, particularly in the phrase "turned the curse into a blessing," which starkly highlights the opposition between human malice and divine omnipotence, and the complete reversal of fortune orchestrated by God. This creates a profound Irony, as Balaam, hired and paid to curse Israel, is supernaturally compelled to bless them instead, making the enemy's own weapon serve God's righteous purposes. The verse also functions as a Retrospect or Flashback, recounting a centuries-old historical event to provide a foundational and enduring justification for Nehemiah's contemporary reforms and actions, thereby connecting past divine actions and principles with present covenant obligations. Finally, it powerfully illustrates Divine Intervention, showcasing God's active, decisive, and sovereign involvement in human affairs to protect His covenant people and fulfill His promises, even in the face of overwhelming opposition and spiritual warfare.
Theological and Thematic Connections
Nehemiah 13:2 stands as a profound testament to God's unwavering sovereignty and His steadfast faithfulness to His covenant people. It unequivocally illustrates that no human malice, no spiritual opposition, and no concerted effort of adversaries can ultimately thwart God's divine purposes or nullify His promises. The historical incident with Balaam serves as a powerful and enduring reminder that even when adversaries conspire against God's children, seeking to inflict harm or bring about ruin, He possesses the ultimate authority and power to redirect their intentions, transforming intended curses into resounding blessings for His glory and His people's good. This profound truth provides immense comfort, assurance, and hope to believers across generations, demonstrating God's active protection and His commitment to transforming seemingly dire and hopeless situations into opportunities for blessing, growth, and the advancement of His kingdom. It underscores that God's character is one of steadfast love, omnipotent control, and unwavering commitment, ensuring that His promises will always prevail.
Reflection and Application
Nehemiah 13:2 offers profound and enduring lessons for contemporary believers, reminding us that our God is absolutely sovereign over every circumstance, including the malevolent intentions and actions of others. In a world often marked by opposition, injustice, personal struggles, or spiritual attacks, this verse provides a bedrock of unwavering hope: God can and does intervene, turning what is meant for harm into a source of blessing and divine advantage. It calls us to trust implicitly and completely in His overarching plan and perfect wisdom, even when we cannot discern the immediate outcome or understand the reasons for our trials. It compels us to remember that His faithfulness to His covenant promises remains unbroken and unshakeable. Furthermore, the historical context of the Ammonites and Moabites serves as a stark warning against unhospitality, active malice, and any form of opposition to God's people, highlighting that such actions carry severe and lasting consequences in the divine economy. Conversely, it implicitly encourages us to be instruments of blessing, compassion, and hospitality, actively reflecting God's own character in our interactions with others, especially those in need or those who are weary on their journey.
Questions for Reflection
FAQ
Why were the Ammonites and Moabites singled out for such a severe prohibition from the assembly of the Lord?
The prohibition against Ammonites and Moabites entering the assembly of the Lord, as explicitly stated in Deuteronomy 23:3-6 and powerfully reiterated in Nehemiah 13:1-2, was due to two specific and grave offenses committed during Israel's forty-year wilderness wanderings. First, they failed to "meet the children of Israel with bread and with water," meaning they deliberately withheld basic, life-sustaining provisions from a weary and vulnerable people. This was a profound act of inhospitality and active malice, especially given their familial kinship through Lot. Second, and perhaps more egregiously, they actively sought to harm Israel by hiring Balaam, a foreign diviner, to curse them. This demonstrated a deep-seated enmity and a desperate desire to undermine God's chosen people through spiritual means. These actions were seen as a direct affront to God and His covenant, warranting a lasting and severe exclusion from the sacred community.
How exactly did God "turn the curse into a blessing" through Balaam?
The detailed and dramatic account in Numbers 22-24 explains this miraculous reversal. King Balak of Moab hired Balaam to pronounce a potent curse upon the advancing Israelites, hoping to spiritually debilitate or destroy them. However, God supernaturally intervened and sovereignly controlled Balaam's words. Despite Balaam's initial intentions and Balak's persistent demands and attempts to change the location of the divination, God compelled Balaam to utter only blessings and profound prophecies concerning Israel's future greatness and divine favor. Each time Balaam attempted to curse, he could only pronounce blessings, effectively turning the very instrument intended for Israel's destruction into a powerful affirmation of God's protective hand, His unwavering commitment to His covenant promises, and His ultimate control over all spiritual forces.
What is the significance of the phrase "bread and with water" in this context?
"Bread and with water" represents the most basic, essential, and life-sustaining provisions for human sustenance and survival. In the ancient Near East, offering these items to travelers, especially a large group like the Israelites traversing a desolate desert, was a fundamental and expected act of hospitality and humanitarian aid. The Ammonites and Moabites' deliberate refusal to provide "bread and with water" was therefore not merely a lack of generosity or an oversight; it was a calculated and active act of hostility. It was designed to inflict hardship, weaken the Israelites, and potentially lead to their demise through starvation and thirst in the harsh wilderness. This act symbolized a complete absence of compassion and a profound desire for Israel's suffering and destruction, making their offense particularly egregious and deserving of divine judgment.
Christ-Centered Fulfillment
Nehemiah 13:2, with its powerful declaration that "our God turned the curse into a blessing," finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The Old Testament incident of Balaam's compelled blessing, where God supernaturally transformed an intended curse into a divine affirmation, serves as a powerful foreshadowing of the greater reality in the New Covenant. God would take the ultimate curse—humanity's sin and its inevitable consequence, death—and miraculously transform it into the ultimate blessing of salvation, reconciliation, and eternal life through His Son. On the cross, Jesus willingly became the curse for us, as Galatians 3:13 profoundly states, "Christ redeemed us from the curse of the law by becoming a curse for us." What appeared to be the greatest triumph of evil—the crucifixion and death of the Son of God—was, in God's sovereign and redemptive plan, the very means by which humanity could be reconciled to a holy God and receive the immeasurable blessing of forgiveness, righteousness, and new life in Him. God "made him who had no sin to be sin for us, so that in him we might become the righteousness of God" (2 Corinthians 5:21). Just as God sovereignly overruled Balaam's malicious intent and the designs of Balak, so He masterfully orchestrated the crucifixion, turning the greatest act of human rebellion and a seemingly devastating curse into the greatest act of divine redemption and blessing for all who believe, thereby fulfilling the ancient promise to Abraham that through his seed, all the nations of the earth would be blessed (Genesis 12:3). This divine reversal, from curse to blessing through Christ, is the very heart of the Gospel, demonstrating God's infinite power to redeem even the most dire circumstances for His glorious and eternal purposes.