TEXT : Neh 13:1  On that day they read in the book of Moses in the audience of the people; and therein was found written, that the Ammonite and the Moabite should not come into the congregation of G od for ever; Neh 13:2  Because they met not the children of Israel with bread and with water, but hired Balaam against them, that he should curse them: howbeit our God turned the curse into a blessing. Neh 13:3  Now it came to pass, when they had heard the law, that they separated from Israel all the mixed multitude.

 

THEME : Sanctification

 

As we finish the Book of Nehemiah, we see a separation [once again] of the people of Judah from the nations of the world. Biblically this is known as - "sanctification," a doctrine that appears to be lost inside today's Church. It is a theme that runs throughout the Bible in both Testaments. Yet, today, we hear little about it in America's pulpits.

 

"A separation like that made by Ezra, some 20 years previously Ezra 10:15-44, seems to be intended. The pagan wives were divorced and sent back, with their offspring, to their own countries." [ALBERT BARNES]

 

After the great celebration in the [rebuilt] Temple at Jerusalem where the people had been instructed by Ezra from the Book of the Law and exhorted to be joyful rather than sad, the people of Judah still have areas where they need to draw away from the heathen nations. As a result, they would likewise draw closer to God. Otherwise, if they did not "sanctify" themselves, they would repeat the sins of the past. This would mean the judgment of God would likewise be repeated.

 

"We have already seen that gladness was the portion of the people; a joy which acknowledged God, for God had preserved the people and had blessed them. But the princes of the people had immediately relapsed into unfaithfulness; and during Nehemiah's absence the chambers of the temple, in which the offerings had been formerly kept, were given up to Tobiah, that subtle and persevering enemy of God's people. But at the dedication of the wall of Jerusalem the joy of the people and the faithfulness of Nehemiah brought them back to the written word, and Israel separated themselves again from the mixed multitude. Tobiah's stuff is cast out of the chamber prepared for him in the temple. The observance of the Sabbath is again enforced. Those who had married strange wives, and whose children spake partly the language of strangers and partly that of the Jews, are put under the curse and sharply rebuked and chastised. The order and the cleansing, according to the law, are re-established, and this leading thought of the book, as to the people's condition, closes the narrative. That which we have said will give an idea of the great principle of this book." [JOHN DARBY]

 

The expression - "mixed multitude" is found in the Book of Exodus, where the children of Israel after leaving Egypt had others with them who were not Jews. This caused them to sin against God on more than one occasion, and was their undoing during times of testing by the LORD.

 

"This law being understood, all strangers were separated from Israel. עֵרֶב is taken from Exo_12:38, where it denotes the mixed multitude of non-Israelitish people who followed the Israelites at their departure from Egypt. The word is here transferred to strangers of different heathen nationalities living among the Israelites. The date of the occurrence here related cannot be more precisely defined from the הַהוּא בַּיֹּום. Public readings of the law frequently took place in those days, as is obvious from Neh 8 and 9, where we learn that in the seventh month the book of the law was publicly read, not only on the first and second days, but also daily during the feast of tabernacles, and again on the day of prayer and fasting on the twenty-fourth of the month. It appears, however, from מִזֶּה לִפְנֵי, Neh_13:4, compared with Neh_13:6, that the reading Neh_13:1-3 took place in the interval between Nehemiah's first and second stay at Jerusalem. This view is not opposed by the facts mentioned Neh_13:4. and 23f. The separation of the עֵרֶב could not be carried out at once; and hence, notwithstanding repeated resolutions to sever themselves from strangers (Neh_9:2; Neh_10:31), cases to the contrary might be discovered, and make fresh separations needful." [KEIL AND DELITZSCH]

 

Israel, like the Church, was to be a "peculiar" people.

 

Tit_2:14  Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

 

1Pe_2:9  But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light.

 

Yet, Israel, and then Judah, failed and fell short of God's desire, and were thus judged - during the exodus from Egypt and subsequent periods of their history.

 

"Israel was a peculiar people, and not to mingle with the nations. See the benefit of publicly reading the word of God; when it is duly attended to, it discovers to us sin and duty, good and evil, and shows wherein we have erred. We profit, when we are thus wrought upon to separate from evil. Those that would drive sin out of their hearts, the living temples, must throw out its household stuff, and all the provision made for it; and take away all the things that are the food and fuel of lust; this is really to mortify it. When sin is cast out of the heart by repentance, let the blood of Christ be applied to it by faith, then let it be furnished with the graces of God's Spirit, for every good work." [MATTHEW HENRY]

 

TRUTH FOR TODAY : "SOLDIERS ARE NOT CIVILIANS, AND CIVILIANS ARE NOT SOLDIERS!"

 

The Christian is likened to a soldier, who being devoted to his or her duty, is separated from civilian affairs. The logic and necessity of such separation needs no comment since it is self-evident why soldiers must be separated.

 

2Ti_2:3  Thou therefore endure hardness, as a good soldier of Jesus Christ. 2Ti_2:4  No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier.

 

As mentioned, this is known as "sanctification," and the analogy in 2nd Timothy tells us the true Christian is called as a solder to -

 

1. endure hardness [i.e. hardships]

 

2. Please his or her commanding officer - or king, queen, ruler etc.

 

Again, the simplicity of what it means to be a soldier and go to war is self-evident. Albert Barnes remarks on this verse, with specific reference to those in full time ministry.

 

"Thou therefore endure hardness, as a good soldier of Jesus Christ - Such hardships as a soldier is called to endure. The apostle supposes that a minister of the gospel might be called to endure hardships, and that it is reasonable that he should be as ready to do it as a soldier is. On the hardships which he endured himself. Soldiers often endure great privations. Taken from their homes and friends; exposed to cold, or heat, or storms, or fatiguing marches; sustained on coarse fare, or almost destitute of food, they are often compelled to endure as much as the human frame can bear, and often indeed, sink under their burdens, and die. If, for reward or their country's sake, they are willing to do this, the soldier of the cross should be willing to do it for his Saviour's sake, and for the good of the human race. Hence, let no man seek the office of the ministry as a place of ease. Let no one come into it merely to enjoy himself. Let no one enter it who is not prepared to lead a soldier's life and to welcome hardship and trial as his portion. He would make a bad soldier, who, at his enlistment, should make it a condition that he should be permitted to sleep on a bed of down, and always be well clothed and fed, and never exposed to peril, or compelled t o pursue a wearisome march. Yet do not some men enter the ministry, making these the conditions? And would they enter the ministry on any other terms?"

 

However, today we have the misguided notion that ministry [i.e. full time ministry] and living for Christ as a believer [meaning - every truly born again person] is a life of luxury and effortless living. Further, many teachers in the Church today present the message of the Gospel as one of continual comfort, constant ease, endless blessings, boundless wealth, and the privilege and entitlement of a "birthright" of relaxation and recreation. Not only does this fall wide of the mark, but it is an entirely false gospel since it is in direct contradiction to the message of the Savior and the Apostles and Prophets of the Word of God. Look at what it says about the life of the believer - all believers in Jesus Christ, from the Book of Acts, chapter fourteen.

 

Act 14:21  And when they had preached the gospel to that city , and had taught many, they returned again to Lystra, and to Iconium, and Antioch, Act 14:22  Confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. [Underlining mine]

 

Thus we see the warfare of the average Christian as well as the preacher. The Gospel is one of separation from sin, selfishness, Satan, and the world. Hence, we find a parallel between the separation [sanctification] of Judah in Nehemiah 13 and Christ's Church. The world and its ways is entirely incompatible with Christ's Kingdom and His ways. Therefore, the Christian must sanctify himself or herself by the Word of God through the Spirit of God.

 

Adam Clarke, again addressing those in Full time ministry speaks to the need for full devotion to Christ and His Word.

 

"No man that warreth entangleth, etc. - It is well remarked by Grotius, on this passage, that the legionary soldiers among the Romans were not permitted to engage in husbandry, merchandise, mechanical employments, or anything that might be inconsistent with their calling. Many canons, at different times, have been made to prevent ecclesiastics from intermeddling with secular employments. The who will preach the Gospel thoroughly, and wishes to give full proof of his ministry, had need to have no other work. He should be wholly in this thing, that his profiting may appear unto all. There are many who sin against this direction. They love the world, and labor for it, and are regardless of the souls committed to their charge. But what are they, either in number or guilt, compared to the immense herd of men professing to be Christian ministers, who neither read nor study, and consequently never improve? These are too conscientious to meddle with secular affairs, and yet have no scruple of conscience to while away time, be among the chief in needless self-indulgence, and, by their burdensome and monotonous ministry, become an incumbrance to the Church! Do you inquire: In what sect or party are these to be found? I answer - in all, and they disgrace every department in the Christian Church. They cannot teach because they will not learn."

 

Matthew Henry addresses the need for separation and "perfection" of our walk with Christ in a more general way. That is, he speaks of both the minister and the [average] Christian to grow stronger in their dedication to God and His Commands.

 

"As our trials increase, we need to grow stronger in that which is good; our faith stronger, our resolution stronger, our love to God and Christ stronger. This is opposed to our being strong in our own strength. All Christians, but especially ministers, must be faithful to their Captain, and resolute in his cause. The great care of a Christian must be to please Christ. We are to strive to get the mastery of our lusts and corruptions, but we cannot expect the prize unless we observe the laws. We must take care that we do good in a right manner, that our good may not be spoken evil of. Some who are active, spend their zeal about outward forms and doubtful disputations. But those who strive lawfully shall b e crowned at last. If we would partake the fruits, we must labour; if we would gain the prize, we must run the race. We must do the will of God, before we receive the promises, for which reason we have need of patience. Together with our prayers for others, that the Lord would give them understanding in all things, we must exhort and stir them up to consider what they hear or read."

 

In all, we must understand that - as a soldier is not a civilian, and a civilian is not a soldier, the Christian is not of this world, and the world is not of Christ. Rather, both are at war with one another.