And one of the sons of Joiada the son of Eliasib the high priest, was son in law to Sanaballat the Horonite, and I drove him from me.

And one of the sons of Joiada son of Eliashib the high priest, is son-in-law to Sanballat the Horonite, and I cause him to flee from off me.

And one of the sons of Joiada, the son of Eliashib, the chief priest, was son-in-law to Sanballat the Horonite: so I sent him away from me.

One of the sons of Joiada - This was Manasseh, brother of Jaddua, son of Joiada, and grandson of Eliashib the high priest.
I chased him from me - Struck him off the list of the priests, and deemed him utterly unworthy of all connection and intercourse with truly religious people.

And one of the sons of Joiada, the son of Eliashib the high priest,.... A grandson of the high priest; for the high priest here is Eliashib, according to our version, and not Joiada his son, according to Dr. Prideaux (i); the person designed, Josephus (k) makes to be Manasseh, the brother of Jaddua the high priest: was
son in law to Sanballat the Horonite; married a daughter of his, who was the avowed enemy of the Jewish nation; and for whom, according to the same writer, Sanballat obtained leave of Alexander to build a temple on Mount Gerizim; but this is to protract the age of Nehemiah and Sanballat to too great a length; besides, Eliashib seems to have been now high priest, and not even his son Joiada, and much less Jaddua, a grandson of Joiada:
therefore I chased him from me; drove him from his court, suffered him not to minister at the altar; banished him from the city, as Jarchi, and even from the land of Judea.
(i) Connect. par. 1. p. 412. (k) Antiqu. l. 11. c. 8. sect. 2, 4.

Nehemiah acted with greater severity towards one of the sons of Joiada the high priest, and son-in-law of Sanballat. He drove him from him (מעלי, that he might not be a burden to me). The reason for this is not expressly stated, but is involved in the fact that he was son-in-law to Sanballat, i.e., had married a daughter of Sanballat the Horonite (Nehemiah 2:10), who was so hostile to Nehemiah and to the Jewish community in general, and would not comply with the demand of Nehemiah that he should dismiss this wife. In this case, Nehemiah was obliged to interfere with authority. For this marriage was a pollution of the priesthood, and a breach of the covenant of the priesthood and the Levites. Hence he closes the narrative of this occurrence with the wish, Nehemiah 13:29, that God would be mindful of them (להם, of those who had done such evil) on account of this pollution, etc., i.e., would punish or chastise them for it. גּאלי, stat. constr. pl. from גּאל, pollution (plurale tant.). It was a pollution of the priesthood to marry a heathen woman, such marriage being opposed to the sacredness of the priestly office, which a priest was to consider even in the choice of a wife, and because of which he might marry neither a whore, nor a feeble nor a divorced woman, while the high priest mighty marry only a virgin of his own people (Leviticus 21:7, Leviticus 21:14). The son of Joiada who had married a daughter of Sanballat was not indeed his presumptive successor (Johanan, Nehemiah 12:11), for then he would have been spoken of by name, but a younger son, and therefore a simple priest; he was, however, so nearly related to the high priest, that by his marriage with a heathen woman the holiness of the high-priestly house was polluted, and therewith also "the covenant of the priesthood," i.e., not the covenant of the everlasting priesthood which God granted to Phinehas for his zeal (Numbers 25:13), but the covenant which God concluded with the tribe of Levi, the priesthood, and the Levites, by choosing the tribe of Levi, and of that tribe Aaron and his descendants, to be His priest (לו לכהנו, Exodus 28:1). This covenant required, on the part of the priests, that they should be "holy to the Lord" (Leviticus 21:6, Leviticus 21:8), who had chosen them to be ministers of His sanctuary and stewards of His grace.
Josephus (Ant. xi. 7. 2) relates the similar fact, that Manasseh, a brother of the high priest Jaddua, married Nikaso, a daughter of the satrap Sanballat, a Cuthite; that when the Jewish authorities on that account excluded him from the priesthood, he established, by the assistant of his father-in-law, the temple and worship on Mount Gerizim (xi. 8. 2-4), and that many priests made common cause with him. Now, though Josephus calls this Manasseh a brother of Jaddua, thus making him a grandson of Joiada, and transposing the establishment of the Samaritan worship on Gerizim to the last years of Darius Codomannus and the first of Alexander of Macedon, it can scarcely be misunderstood that, notwithstanding these discrepancies, the same occurrence which Nehemiah relates in the present verses is intended by Josephus. The view of older theologians, to which also Petermann (art. Samaria in Herzog's Realenc. xiii. p. 366f.) assents, that there were two Sanballats, one in the days of Nehemiah, the other in the time of Alexander the Great, and that both had sons-in-law belonging to the high-priestly family, is very improbable; and the transposition of the fact by Josephus to the times of Darius Codomannus and Alexander accords with the usual and universally acknowledged incorrectness of his chronological combinations. He makes, e.g., Nehemiah arrive at Jerusalem in the twenty-fifth year of Xerxes, instead of the twentieth of Artaxerxes, while Xerxes reigned only twenty years.

And one, &c. - Said by Josephus to be that Manasses, who by Sanballat's interest procured liberty to build the Samaritan temple in mount Gerizim; to which those priests who had married strange wives, or been otherwise criminal, betook themselves, and with, or after them, others of the people in the same or like circumstances. Chased - From my presence and court, from the city and temple, and from the congregation and church of Israel.