A Refiner of Silver, from an ancient Egyptian Sculpture. CHAPTER XXII. NEHEMIAH'S FURTHER EFFORTS FOR GOOD- NEHEMIAH remained twelve years at Jerusalem, governing the city; during the whole of this time he lived in a very hospitable manner, daily receiving at his table a hundred and fifty of the principal Jews, besides strangers. The expense of this establishment he bore from his private funds, without taking the allowance due to him from his office, which he might fairly and lawfully have received. He mentions this as a testimony that he desired the welfare of the people, not as a ground of self-confidence or merit, but with earnest prayer that he might be remembered for good. The apostle Paul, like Nehemiah, found it needful to silence gainsayers, by stating his own upright conduct, and the motives from which he acted. This may still be necessary at times; but the believer considers such things as the fruits of Divine grace, and only as evidences of justifying faith, not as the ground of his justification. Having thus set a good example, Nehemiah had reason to expect that those whom he left in authority would show themselves equally disinterested, and free from self-seeking, or covetousness, or desire to promote the interests of their immediate connexions at the expense of the public welfare, or by injuring the cause of God. About B.c. 432, Nehemiah returned to the court of Persia. How long he remained there is uncertain, nor are we informed respecting his engagements there. Prideaux supposes he remained at least five years away from Judea. Hales calculates he was eight years absent. It was an interval long enough for the revival of many corruptions. On his return to Jerusalem, he found much evil prevailing, from marriages with the neighbouring people. Eliashib the high priest had allowed Tobiah the Ammonite to have an apartment appropriated for his use, even in the temple. It was a large chamber, the proper use of which was to store the offerings and portions of the Levites and priests. Nehemiah caused the furniture and goods of Tobiah to be cast out, and restored the chamber to the purposes for which it was designed. He found, also, that the Levites had been deprived of their portions; so that they were compelled to leave the services of the temple to cultivate their lands themselves, for their maintenance. Nehemiah appointed faithful men to see to the due distribution of the Levites' portions among them. Another serious evil was, that in the neglect of the Divine command, and of their own solemn covenant, some of the Jews followed their customary labours on the sabbath, while others purchased on that day fish and other articles brought by the men of Tyre for sale. The former of these evils Nehemiah stopped, by reminding the nobles of Judah, that sabbath breaking was one of the crying sins which brought down judgments on their fathers. The latter was put an 188 MALACHI REBUKES end to by keeping the gates of the city closed, not allowing any burden to be brought in on the sabbath. Much strictness in opening and shutting the gates was always customary, and is still observed in the Eastern cities. The dealers, finding themselves compelled to lodge without the walls, soon ceased from attempting to trade on the sacred day. Sabbath trading is a serious evil; thereby the holy rest is desecrated, the thoughts are led from spiritual and eternal things, an inlet is made for numerous evils, even the bodily health suffers. How many who have been cut off in their sins, have attributed the first beginning of their evil courses to the neglect and profanation of the sabbath! The irreligious and profane state into which the Jews had fallen, is plainly declared by Malachi, the last of the prophets, who was inspired about B.C. 420. He rebuked the priests as well as the people; the former encouraged the latter in bringing worthless sacrifices for burnt offerings. Contrary to the express directions of the law, they brought diseased cattle, such as they dared not present to an earthly ruler. The prophet then speaks of a pure offering, which in future times should be offered throughout the world; which many conclude refers to the Lord's supper. Malachi denounces a solemn curse against the priests, for not rightly instructing the people in the Divine law, and for regarding the rich with more favour than the poor. Mal. ii. 4-9 : And ye shall know That I have sent this commandment unto you, That my covenant might be with Levi, saith the Lord of hosts. My covenant was with him of life and peace; For the fear wherewith he feared me, THE SINS OF THE JEWS. For the priest's lips should keep knowledge, Ye have caused many to stumble at the law; 189 Ye have corrupted the covenant of Levi, saith the Lord of hosts. Therefore have I also made you contemptible According as ye have not kept my ways, The marrying daughters of idolaters is condemned; also, the putting away of lawful wives: their folly and sinful conduct in supposing that God would not regard this wickedness is shown. Here is a remarkable passage, which may be rendered as follows, so as to be rather clearer than it is in our version: Yet ye say wherefore ? Because Jehovah has been a witness Though he had the residue of the Spirit? That he might seek a godly seed. And let none deal treacherously with the wife of his youth.-Boothroyd. The Almighty determined there should be one wife for one husband, Gen. ii. 24; Matt. xix. 2-5. This is best suited for the welfare, both temporal and spiritual, of parents and children; what guilt then do they incur who sin against this plain decree and institution of the Most High! This evil especially engaged the attention of Nehemiah, who heard the children speaking a mongrel and mixed speech, that of Ashdod, Ammon, or Moab, confused with the Jews' language. Even a grandson of the high priest had married a daughter of Sanballat the Horonite. Nehemiah rebuked the offenders severely, causing them to put away their strange wives. Josephus relates, that 190 CLOSE OF NEHEMIAH'S LIFE. Manasseh, the grandson of the high priest, on this withdrew to Samaria, and settled there, chief priest of the temple built on Mount Gerizim by Sanballat. Nehemiah briefly recounts these his efforts for reformation, and concludes, "Remember me, O my God, for good." If, like him, we are faithful in the work of our Lord and Master, according to our respective stations, we may, like him, pray that the Lord would remember us and our services, though at best defective and defiled. After the life of the most unwearied services, and the most extended usefulness, still there is abundant cause to abhor ourselves, and to seek forgiveness. If we venture, with Nehemiah, to "Remember me, O my God, concerning this also;" let us earnestly add, "and spare me according to the multitude of thy mercy." The more closely we examine our best deeds, the more cause will every one find to say, say, My best is stained and dyed with sin; The whole is nothing worth. There is no farther account of Nehemiah in Scripture. Josephus relates, that he lived to an advanced age, when, after having performed many excellent actions, he died much honoured and lamented. He stands conspicuous among the excellent characters recorded in Scripture history, and has left a valuable, instructive example to all who are called to discharge the duties of any public station. The last prophecy in the Old Testament is a very remarkable one. Malachi speaks expressly therein of the coming of Christ; pointing out John the Baptist, his forerunner, under the title of Elijah. After noticing how the Jews wearied the Lord with their words or empty professions, he proceeds, Mal. iii. 1—4, Behold, I will send my messenger, And he shall prepare the way before me: Shall suddenly come to his temple, |