characteristic rather of the Jews of the dispersion than of those of Palestine.  It is probable, therefore, that this chapter records Nehemiah’s work when he revisited Jerusalem some time after 432 B.C., although it must be frankly confessed that the historical evidence is far from conclusive and that the entire account of this second visit, including the chronological data in 5:14 and the reference to the expulsion of Sanballat in 1:20, may possibly be due to the Chronicler’s desire to discredit the Samaritans and to enlist the authority of Nehemiah in support of the later priestly laws and customs.

IV.  Regulations Regarding the Temple Service.  The expulsion of Tobiah the Ammonite from the room which had been assigned him in the temple by Eliashib, the high priest, was apparently due to two reasons, first because Tobiah was persona non grata to Nehemiah and had already shown himself a dangerous foe to the Jews.  The second and chief reason was because the room was needed for storing the offerings that were brought in for the support of the temple officials.  These offerings were presented in accordance with the demands of the Deuteronomic regulation, which at this time was the code acknowledged by the Judean community (Deut. 18:4. 14:23, 27, 28).  The narrative adds that, with his practical knowledge of affairs, Nehemiah appointed a representative committee consisting of a priest, a scribe, and a Levite, and to them he intrusted the task of receiving and distributing the temple tithes to their kinsmen.

V. Provisions Regarding Sabbath Observation and Foreign Marriages.  Far away from the temple, and therefore unable to participate in the distinctive feasts and ceremonials that distinguished the religious life of their race, and confronted by the constant danger of being absorbed by the heathen among whom they found themselves, the Jews of the dispersion placed strong emphasis on two institutions.  The one was the observation of the sabbath and the other was the preservation of the purity of their blood by abstaining from all marriage alliances with their Gentile neighbors.  In Palestine, where they were able to revive the ancient feasts in connection with the temple, and where the danger of absorption was not so imminent, their practices in these regards appear to have been much more lax.  Not only had the priests set the example by contracting foreign marriages, but apparently about this time the author of the beautiful story of Ruth, by citing the tradition regarding the Moabite ancestry of their illustrious King David, voiced the belief of many in the community that such marriages were permissible.  Nehemiah, however, rigorously opposed this tendency.  He also appreciated the menace to the dignity and character of the temple service, if the commercial pursuits of ordinary days were carried into the sabbath.  His measure, therefore, in closing the gates and thus excluding all traders, was both sane and effective.  In setting his face strongly against foreign marriages he was simply enforcing the laws found in Deuteronomy 7:1, 3 and 33:3, which forbade the Hebrews to intermarry with the people of the land.