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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Nehemiah 13:23–31. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Ezr 9:1-15 and 10. 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 (Neh 13:23), 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 2:11. 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 (Neh 13:27): "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, etc., which is taken from Deu 7:3. 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 (Neh 13:26): 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, Neh 13:25. 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, Deu 25:2, Deu 25:3), 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 (Neh 13:30), and made them promise with an oath that they would never do so again, Neh 13:25. 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 (Neh 2:10; Neh 4:1), and so had, in effect, twisted interests with the Samaritans, Neh 13:28. 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. Joh 4:20, 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, Neh 13:30. 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, Joh 13:30, Joh 13:31. Here are Nehemiah's prayers on this occasion. (1.) He prays, Remember them, O my God! Neh 13:29. "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! Neh 13:31. The best services done to the public have sometimes been forgotten by those for whom they were done (Ecc 9:15); 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.
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Summary
Nehemiah 13:29 captures a fervent prayer from Nehemiah, appealing to God for divine remembrance and justice against those who had profoundly defiled the sacred priesthood and the covenant established with the priests and Levites. This impassioned plea arises from Nehemiah's discovery of widespread spiritual compromise upon his second return to Jerusalem, particularly the egregious violation of intermarriage with foreign women by members of the priestly lineage, which threatened the very spiritual integrity and distinctiveness of the post-exilic community and the sanctity of their covenant relationship with God.
Context
Literary Context
Nehemiah 13:29 concludes a series of forceful reforms Nehemiah undertakes during his second tenure as governor in Jerusalem. After his initial successful efforts to rebuild the walls and restore order, Nehemiah had returned to Persia. Upon his return to Jerusalem, he found that many of the spiritual and social reforms he had instituted had been severely neglected. This chapter details his zealous actions to correct these abuses: expelling Tobiah from the Temple courts (see Nehemiah 13:4-9), restoring proper support for the Levites who had fled due to lack of provisions (see Nehemiah 13:10-14), and re-establishing the sanctity of the Sabbath (see Nehemiah 13:15-22). The immediate context of verse 29 is Nehemiah's confrontation with the pervasive issue of intermarriage with foreign women, a direct violation of God's law, highlighted by the shocking revelation that a son of the high priest, Joiada, had married a daughter of Sanballat the Horonite, a chief adversary of the Jews (see Nehemiah 13:28). Nehemiah's prayer in verse 29 is a direct, urgent response to this profound defilement of the priestly line and the covenant.
Historical & Cultural Context
The post-exilic period was a critical time for the Jewish community to re-establish its identity and covenant relationship with God after the Babylonian exile. The returnees were meant to be a holy remnant, distinct from the surrounding nations, dedicated to the Law of Moses. Intermarriage with foreign peoples was strictly forbidden (see Deuteronomy 7:3-4), not merely for ethnic purity but primarily for spiritual purity, as it invariably led to idolatry and the erosion of covenant faithfulness. The priesthood held a central role in maintaining this holiness, serving as mediators between God and Israel, responsible for teaching the Law and conducting sacred rituals. Their purity and adherence to God's commands were paramount. The actions of the high priest's family, therefore, represented a catastrophic breach of spiritual integrity at the highest level, undermining the very foundation of the community's relationship with God and its unique identity as a holy nation. This context underscores Nehemiah's extreme zeal and the gravity of the defilement, which threatened to undo all the efforts to restore Israel's distinctiveness.
Key Themes
This verse powerfully contributes to several key themes present throughout the book of Nehemiah and the broader post-exilic narrative. Firstly, it highlights the Sanctity of the Priesthood and the critical importance of maintaining the purity and integrity of those who serve in sacred offices. The priesthood was not merely a job but a holy calling requiring strict adherence to God's commands, as outlined in the Mosaic Law. Secondly, it emphasizes Covenant Faithfulness, particularly concerning the specific covenant God had established with the priestly and Levitical lines (e.g., Numbers 25:13, Malachi 2:4-8). Defiling this covenant through forbidden intermarriage and neglect of duties meant breaking a solemn oath made before God, with serious consequences for the entire community. Thirdly, Nehemiah's passionate prayer reflects his deep Zeal for God's Law and Honor. He understood that the spiritual health and very existence of the nation depended on its strict adherence to divine standards. Finally, the verse underscores the severe Consequences of Disobedience and spiritual compromise, especially for those entrusted with sacred duties, demonstrating how such actions could pollute the entire community and provoke divine judgment.
Exposition and Analysis
Key Word Analysis
This word (H2142), often translated "remember," signifies more than mere mental recall when addressed to God. In a theological context, it implies active, purposeful intervention, often with judicial or covenantal implications. When Nehemiah prays "Remember them, O my God," he is not asking God to simply recall the offenders' actions, but to act decisively and justly in response to their profound defilement. It is an appeal for divine judgment and consequences for those who have profaned sacred things, similar to Nehemiah's other prayers for God to "remember" his own good deeds or the evil deeds of his enemies (e.g., Nehemiah 5:19, Nehemiah 13:14, Nehemiah 13:22, Nehemiah 13:31).
The Hebrew word gôʼel (H1352), used here for "defiled," specifically means "profanation." It carries a strong sense of making something sacred common or unclean, rendering it unfit for God's service or presence. In this context, the defilement is not merely ceremonial but moral and spiritual, stemming from a direct violation of God's commands regarding the purity of the priestly line and the separation of Israel. The actions of intermarriage, particularly by those in priestly office, constituted a "profanation" in a profound spiritual sense, indicating a direct affront against God's holiness and the integrity of His covenant.
A bᵉrîyth (H1285) is a solemn agreement or treaty, often accompanied by oaths and rituals, establishing a relationship with mutual obligations. Here, it refers specifically to the "covenant of the priesthood" (e.g., Numbers 25:12-13). This was an everlasting covenant of peace and priesthood granted to Phinehas and his descendants due to his zeal for God's holiness. It also refers more broadly to the covenant with Levi (see Malachi 2:4-8), which outlined the responsibilities of the priests as guardians of the Law, teachers, and pure servants of God. The defilement of this covenant meant a betrayal of God's trust and a violation of the very terms by which the priesthood was established and maintained.
Verse Breakdown
"Remember them, O my God"
This is a direct, personal, and passionate appeal from Nehemiah to God. It is not a request for petty vengeance, but a plea for divine justice and intervention in light of the severe spiritual breakdown he has witnessed. Nehemiah trusts God's righteous judgment to address the unfaithfulness of those who should have been exemplary in upholding divine standards.
"because they have defiled the priesthood"
The "them" refers primarily to those priests and Levites, and their families, who had engaged in forbidden intermarriage, most notably the son of Joiada, the high priest, who married Sanballat's daughter. This act of intermarriage, explicitly forbidden by God's Law (see Ezra 9:1-2), was a direct defilement and profanation. It polluted the sacred lineage, compromised the spiritual purity required of those who ministered in the Temple, and blurred the distinct lines God had drawn between Israel and the nations, making the sacred common.
"and the covenant of the priesthood"
This clause specifies the nature of the defilement. It wasn't just a minor transgression but a violation of the foundational covenant that established the priesthood itself. This covenant demanded purity, separation, and faithfulness to God's commands. By intermarrying and allowing foreign influences to penetrate the sacred office, these individuals directly broke the terms of this divine agreement, jeopardizing the spiritual integrity of the entire nation and their role as God's representatives.
"and of the Levites"
The Levites were the assistants to the priests, also consecrated for Temple service, though in a different capacity. Their covenant and duties were closely tied to those of the priesthood. The phrase "and of the Levites" indicates that the defilement was not isolated to the high priestly family but was a broader issue affecting the entire Levitical order, either through their own intermarriages, neglect of duties (as seen in Nehemiah 13:10), or complicity in the general spiritual decay. Their failure to uphold their sacred responsibilities contributed to the widespread profanation.
Literary Devices
Nehemiah 13:29 is a powerful example of Prayer/Supplication, where the author directly addresses God with an earnest plea for divine action. This prayer functions as a potent Rhetorical Appeal, not only to God for justice but also implicitly to the reader, underscoring the gravity of the spiritual compromise and Nehemiah's unwavering zeal for God's holiness. The verse also employs Repetition of the "remember" motif, which is a characteristic feature of Nehemiah's personal prayers throughout the book, emphasizing his reliance on divine intervention and judgment and highlighting his persistent appeal to God's covenant faithfulness. Furthermore, it serves as an Exhortation by example, demonstrating Nehemiah's commitment to upholding God's Law even when faced with widespread apostasy, thereby challenging the audience to similar faithfulness and integrity.
Theological and Thematic Connections
Nehemiah's impassioned prayer in this verse underscores the profound importance of holiness and covenant faithfulness, especially for those entrusted with spiritual leadership. It reflects God's own zeal for the purity of His people and the sanctity of His worship. The defilement of the priesthood was not a mere administrative error but a direct affront to God's character and a betrayal of the sacred trust placed in His chosen ministers. This highlights the enduring theological principle that God demands purity and faithfulness from those who serve Him, and that spiritual compromise, particularly by leaders, has far-reaching and devastating consequences for the entire community. It also reinforces the concept that God is a God of justice who remembers both good deeds and transgressions, and will act accordingly to uphold His righteous standards.
Reflection and Application
Nehemiah's fervent plea in Nehemiah 13:29 serves as a timeless warning and a powerful call to integrity for believers today. It reminds us that those in positions of spiritual leadership, whether formally ordained or serving in influential roles within the church and community, are held to a higher standard of integrity and faithfulness. Their actions can significantly impact the spiritual well-being of others and the reputation of the faith. Moreover, this verse challenges every believer, as part of the "priesthood of all believers" (see 1 Peter 2:9), to live lives that honor God and uphold His standards. The seriousness of spiritual compromise, whether through deliberate sin, neglect of spiritual duties, or allowing worldly influences to corrupt our faith, remains as potent today as it was in Nehemiah's time. Just as the ancient priesthood had a covenant, believers today are in a new covenant with God through Christ, and breaking spiritual commitments has serious implications for one's relationship with God and the purity of the church. Nehemiah's example also encourages us to pray earnestly for the purity and faithfulness of God's people and leaders, asking God to address and rectify spiritual defilement wherever it exists.
Questions for Reflection
FAQ
Why was intermarriage such a serious offense, especially for the priesthood?
Intermarriage with foreign peoples was a serious offense primarily because it threatened the spiritual purity and distinct identity of Israel as God's chosen people. God had explicitly forbidden it (e.g., Deuteronomy 7:3-4) because it invariably led to idolatry and the adoption of pagan practices, thereby corrupting Israel's covenant relationship with Yahweh. For the priesthood, this offense was even more egregious. Priests were required to maintain a higher standard of holiness and ritual purity, as they mediated between God and the people. Their lineage was critical for maintaining the integrity of their sacred office. When a high priest's son married into the family of an adversary like Sanballat, it represented a profound betrayal of trust, a direct violation of the priestly covenant, and a public scandal that undermined the spiritual authority and purity of the entire nation. It blurred the lines between the holy and the profane, which was anathema to God's character and His Law.
What does "remember" mean in Nehemiah's prayer, and is it a prayer for vengeance?
In biblical prayers, especially when addressed to God, "remember" (Hebrew zâkar') goes beyond simple recall. It signifies active, purposeful intervention, often with judicial or covenantal implications. When Nehemiah prays "Remember them, O my God," he is not seeking personal vengeance in a petty sense, but rather appealing to God's righteous character for divine justice. It is a plea for God to take appropriate action in response to the profound defilement of His sacred institutions and covenant. It reflects Nehemiah's zeal for God's honor and his trust that God will uphold His own standards and bring consequences upon those who deliberately profane His name and His commands, particularly those in positions of spiritual responsibility.
How did the Levites defile the covenant, as mentioned in this verse?
While the most prominent example of defilement in Nehemiah 13 is the high priest's son marrying Sanballat's daughter, the inclusion of "and of the Levites" indicates a broader issue of spiritual compromise affecting the entire Levitical order. This defilement could manifest in several ways:
Christ-Centered Fulfillment
Nehemiah's passionate cry against the defilement of the Old Covenant priesthood finds its ultimate fulfillment and resolution in Jesus Christ. The earthly priesthood, with its inherent limitations and susceptibility to sin and corruption, pointed forward to the perfect, incorruptible High Priest, Jesus Himself. Unlike the Aaronic priests who could "defile" their office, Jesus is the sinless Lamb of God and the holy, blameless, undefiled High Priest who offered Himself as the perfect sacrifice once for all. He is the mediator of a new and better covenant, not based on human obedience to external laws or the purity of a physical lineage, but on His shed blood and perfect righteousness. Through Christ, believers are made part of a "royal priesthood" (see 1 Peter 2:9), called to offer spiritual sacrifices and live lives of holiness, not by their own strength, but by the power of the Holy Spirit and the cleansing blood of Jesus. The defilement Nehemiah lamented is fully atoned for and overcome by Christ, who perfectly upholds the covenant and continually intercedes for His people, ensuring their true spiritual purity before God.