(13) Shook my lap.--This symbolical act imprecated on every man who broke this covenant an appropriate penalty: that he be emptied of all his possessions, even as the fold of Nehemiah's garment was emptied. And it is observable that the iniquity thus stopped is not referred to in the subsequent covenant (Nehemiah 10), nor is it one of the offences which the governor found on his second return (Nehemiah 13).
Verse 13. - Also I shook my lap. Even the taking of the oath did not seem sufficient to the prudent governor. He would strengthen the oath by a malediction, and a malediction accompanied by a symbolical act, to render it the more impressive. Among the nations of antiquity few things were so much dreaded as falling under a curse. The maledictions of Deuteronomy 28:16-44 were the supreme sanction which Moses devised for the Law, whereof he was the promulgator. Curses protected the tombs and inscriptions of the Assyrian and Persian kings, the contracts of the Babylonians, and the treaties of most nations. Nehemiah's curse is an unusual one, but very clear and intelligible. He prays that whosoever departs from his promise given may be cast forth a homeless wanderer, emptied of all his possessions, as empty as the fold in his own dress, which he first gathers into a sort of bag or pocket, and then throws from him and so empties out. To this the assembly responded by a hearty "Amen," and then praised theLord for the happy ending of the whole affair; in which they piously traced the directing and over-ruling hand of God, "restraining the fierceness of men," and "turning it to his praise" (Psalm 76:10 - Prayer-Book version).
CHAPTER 5:14-19 GENERAL ACCOUNT OF NEHEMIAH'S GOVERNMENT (vers. 14-19). Having given this account of the internal difficulties which threatened to put a stop to the building of the wall before it was well begun, and been led in the course of it to speak of the poverty and sufferings of the common people, Nehemiah not unnaturally goes on to inform us of the methods by which in his general government he endeavoured to alleviate the distress, or at any rate to avoid adding to the burthens which pressed upon the poorer classes. From the time that he entered upon his office, in the twentieth year of Artaxerxes, B.C. 444, to the time of his writing this portion of his Book, in the thirty-second year of the same king, B.C. 432, he had lived entirely at his own expense, requiring no contributions from the people, either in provisions or money, for the support of himself or his court (ver. 14). This was quite contrary to the previous practice of Jewish governors (ver. 15), and indeed of Oriental governors generally, whether under the Persian system or any other, such persons almost universally taxing their provinces, sometimes very heavily, for their current expenses, and often accumulating princely fortunes by their exactions. Nehemiah had also maintained a noble hospitality, of which he may be excused for being a little proud, during these twelve years of his governorship, entertaining daily at his table 150 of the chief inhabitants of Jerusalem, besides many foreign Jews who from time to time came on visits to the Judaean capital (vers. 17, 18). It is conjectured that he was able to take this course, and spend so largely without receiving any income from his province, because he retained his place of cupbearer, and as such drew a large salary from the Persian court (Ewald, 'History of Israel,' vol. 5. p. 150, E. Tr.). However this may have been, he certainly disbursed large sums of money in Jerusalem, and must have done something to alleviate the general poverty by his lavish expenditure. He takes credit, further, for giving the services of his private attendants to the work of the wall during the whole time that it was in building (ver. 16), and for having abstained from the purchase of any land, when, through the general poverty, it might have been bought at a low price from those who were anxious to part with it (ibid.). HIS conduct beyond a doubt stood in the strongest contrast with that of the ordinary Persian satrap, or other governor, and we cannot be surprised that he looked on it with some complacency. He felt that he had done much for his people. He looked, however, for his reward not to them, not to man, but to God; and desired that his reward should be not present gratitude and thanks, not even posthumous fame, but God's approval and remembrance only (ver. 19). "Think upon me, my God, for good, according to all that I have done for this people."
5:6-13 Nehemiah knew that, if he built Jerusalem's walls ever so high, so thick, or so strong, the city could not be safe while there were abuses. The right way to reform men's lives, is to convince their consciences. If you walk in the fear of God, you will not be either covetous of worldly gain, or cruel toward your brethren. Nothing exposes religion more to reproach, than the worldliness and hard-heartedness of the professors of it. Those that rigorously insist upon their right, with a very ill grace try to persuade others to give up theirs. In reasoning with selfish people, it is good to contrast their conduct with that of others who are liberal; but it is best to point to His example, who though he was rich, yet for our sakes became poor, that we, through his poverty, might be rich, 2Co 8:9. They did according to promise. Good promises are good things, but good performances are better.
Also I shook my lap,.... The fore skirts of his garment, shaking the dust out of them, as a symbol of what follows; a like rite was used in the case of peace and war, the choice of either, by the Romans, as proposed by their ambassadors to the Carthaginians, as having either in their bosom to shake out (l):
and said, so God shake out every man from his house, and from his labour; what he has got by his labour:
that performeth not his promise; confirmed by an oath:
even thus be he shaken out, and emptied; of all that he has in the world, and out of the world too, as Jarchi adds:
and all the congregation said, Amen; so let it be, even those that had taken pledges and usury, as well as others:
and praised the Lord; that had given them such a governor to direct, advise, and exhort them to their duty, and had inclined their hearts to attend thereunto:
and the people did according to this promise; they punctually kept it, and the oath they had sworn.
CHAPTER 5:14-19 GENERAL ACCOUNT OF NEHEMIAH'S GOVERNMENT (vers. 14-19). Having given this account of the internal difficulties which threatened to put a stop to the building of the wall before it was well begun, and been led in the course of it to speak of the poverty and sufferings of the common people, Nehemiah not unnaturally goes on to inform us of the methods by which in his general government he endeavoured to alleviate the distress, or at any rate to avoid adding to the burthens which pressed upon the poorer classes. From the time that he entered upon his office, in the twentieth year of Artaxerxes, B.C. 444, to the time of his writing this portion of his Book, in the thirty-second year of the same king, B.C. 432, he had lived entirely at his own expense, requiring no contributions from the people, either in provisions or money, for the support of himself or his court (ver. 14). This was quite contrary to the previous practice of Jewish governors (ver. 15), and indeed of Oriental governors generally, whether under the Persian system or any other, such persons almost universally taxing their provinces, sometimes very heavily, for their current expenses, and often accumulating princely fortunes by their exactions. Nehemiah had also maintained a noble hospitality, of which he may be excused for being a little proud, during these twelve years of his governorship, entertaining daily at his table 150 of the chief inhabitants of Jerusalem, besides many foreign Jews who from time to time came on visits to the Judaean capital (vers. 17, 18). It is conjectured that he was able to take this course, and spend so largely without receiving any income from his province, because he retained his place of cupbearer, and as such drew a large salary from the Persian court (Ewald, 'History of Israel,' vol. 5. p. 150, E. Tr.). However this may have been, he certainly disbursed large sums of money in Jerusalem, and must have done something to alleviate the general poverty by his lavish expenditure. He takes credit, further, for giving the services of his private attendants to the work of the wall during the whole time that it was in building (ver. 16), and for having abstained from the purchase of any land, when, through the general poverty, it might have been bought at a low price from those who were anxious to part with it (ibid.). HIS conduct beyond a doubt stood in the strongest contrast with that of the ordinary Persian satrap, or other governor, and we cannot be surprised that he looked on it with some complacency. He felt that he had done much for his people. He looked, however, for his reward not to them, not to man, but to God; and desired that his reward should be not present gratitude and thanks, not even posthumous fame, but God's approval and remembrance only (ver. 19). "Think upon me, my God, for good, according to all that I have done for this people."
and said, so God shake out every man from his house, and from his labour; what he has got by his labour:
that performeth not his promise; confirmed by an oath:
even thus be he shaken out, and emptied; of all that he has in the world, and out of the world too, as Jarchi adds:
and all the congregation said, Amen; so let it be, even those that had taken pledges and usury, as well as others:
and praised the Lord; that had given them such a governor to direct, advise, and exhort them to their duty, and had inclined their hearts to attend thereunto:
and the people did according to this promise; they punctually kept it, and the oath they had sworn.
(l) Florus, l. 2. c. 6. Liv. l. 21. c. l8.