Text -- Nehemiah 13:24 (NET)

13:24 Half of their children spoke the language of Ashdod (or the language of one of the other peoples mentioned) and were unable to speak the language of Judah.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Neh 13:24

A mongrel dialect imbibed from their mothers, together with foreign principles and habits.

Clarke: Neh 13:24

Half in the speech of Ashdod - There were children in the same family by Jewish and Philistine mothers. As the Jewish mother would always speak to her children in Hebrew or Chaldee, so they learnt to speak these languages; and as the Ashdod mother would always speak to her children in the Ashdod language, so they learnt that tongue. Thus there were, in the same family, children who could not understand each other; half, or one part, speaking one language, and the other part another. Children of different wives did not ordinarily mingle together; and the wives had separate apartments. This is a better explanation than that which intimates that the same child spoke a jargon, half Ashdod and half Hebrew.

TSK: Neh 13:24

could not speak : Heb. they discerned not to speak

each people : Heb. people and people, Zep 3:9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 13:24

The speech of Ashdod - The Philistine language, which was akin to that of Egypt.

According to the language of each people - The children spoke a mixed dialect - half-Philistine, half-Hebrew.

Poole: Neh 13:24

Which their mothers instilled into them, together with their principles and manners.

Haydock: Neh 13:24

Half. In the same family, some spoke the Philistine (Vatable) or Phenician language: others the Hebrew; which, though it resembled the other very much, was still sufficiently distinct to be noticed. The children might also speak a jargon, composed of both languages. It is probable that, at this time, many of the common people spoke the Chaldean language, so that it was necessary to interpret pure Hebrew to them, chap. viii. 8.

Gill: Neh 13:24

And their children spoke half in the speech of Ashdod,.... Which they learned of their mothers, so that it was a mixed language they spoke, partly Jewish and partly Philistine; but some refer this not to their speech, but to the number of their children; that half of them, which Jarchi interprets many of them, spoke in the language of Ashdod, even as many as were most with their mothers, and chiefly brought up by them:

and could not speak in the Jews' language; not at all, or so much as to be understood well, which inclines to the last sense:

but according to the language of each people; their mothers were of, whether of Ashdod, or of Ammon, or of Moab.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 13:24

¹ tn Heb “people and people.”

Commentary -- Verse Range Notes

TSK Synopsis: Neh 13:1-31

1 Upon the reading of the law, separation is made from the mixed multitude.

4 Nehemiah, at his return, causes the chambers to be cleansed.

10 He reforms the offices in the house of God;

15 the violation of the sabbath;

23 and the marriages with the strange wives.

MHCC: Neh 13:23-31

If either parent be ungodly, corrupt nature will incline the children to take after that one; which is a strong reason why Christians should not be unequally yoked. In the education of children, great care should be taken about the government of their tongues; that they learn not the language of Ashdod, no impious or impure talk, no corrupt communication. Nehemiah showed the evil of these marriages. Some, more obstinate than the rest, he smote, that is, ordered them to be beaten by the officers according to the law, Deu 25:2, Deu 25:3. Here are Nehemiah's prayers on this occasion He prays, " Remember them, O my God." Lord, convince and convert them; put them in mind of what they should be and do. The best services to the public have been forgotten by those for whom they were done, therefore Nehemiah refers himself to God, to recompense him. This may well be the summary of our petitions; we need no more to make us happy than this; Remember me, O my God, for good. We may humbly hope that the Lord will remember us and our services, although, after lives of unwearied activity and usefulness, we shall still see cause to abhor ourselves and repent in dust and ashes, and to cry out with Nehemiah, Spare me, O my God, according to the greatness of they mercy.

Matthew Henry: Neh 13:23-31

We have here one instance more of Nehemiah's pious zeal for the purifying of his countrymen as a peculiar people to God; that was the thing he aimed at in the use of his power, not the enriching of himself. See here,

I. How they had corrupted themselves by marrying strange wives. This was complained of in Ezra's time, and much done towards a reformation, Ezr 9:1-15 and 10. But, when the unclean spirit is cast out, if a watchful eye be not kept upon him, he will re-enter; so he did here. Though in Ezra's time those that had married strange wives were forced to put them away, which could not but occasion trouble and confusion in families, yet others would not take warning. Nitimur in vetitum - we still lean towards what is forbidden. Nehemiah, like a good governor, enquired into the state of the families of those that were under his charge, that he might reform what was amiss in them, and so heal the streams by healing the springs. 1. He enquired whence they had their wives, and found that many of the Jews had married wives of Ashdod, of Ammon, and of Moab (Neh 13:23), either because they were fond of what was far-fetched or because they hoped by these alliances to strengthen and enrich themselves. See how God by the prophet reproves this, Mal 2:11. Judah has dealt treacherously, and broken covenant with God, the covenant made in Ezra's time with reference to this very thing; he has profaned the holiness of the Lord by marrying the daughter (that is, the worshipper) of a strange god. 2. He talked with the children, and found they were children of strangers, for their speech betrayed them. The children were bred up with their mothers, and learned of them and their nurses and servants to speak, so that they could not speak the Jews' language, could not speak it at all, or not readily, or not purely, but half in the speech of Ashdod, or Ammon, or Moab, according as the country was which the mother was a native of. Observe, (1.) Children, in their childhood, learn much of their mothers. Partus sequitur ventrem - they are prone to imitate their mothers. (2.) If either side be bad, the corrupt nature will incline the children to take after that, which is a good reason why Christians should not be unequally yoked. (3.) In the education of children great care should be taken about the government of their tongues, that they learn not the language of Ashdod, any impious or impure talk, any corrupt communication.

II. What course Nehemiah took to purge out this corruption, when he discovered how much it had prevailed.

1. He showed them the evil of it, and the obligation he lay under to witness against it. He did not seek an occasion against them, but this was an iniquity to be punished by the judge, and which he must by no means connive at (Neh 13:27): " Shall we hearken to you, who endeavour to palliate and excuse it? No, it is an evil, a great evil, it is a transgression against our God, to marry strange wives, and we must do our utmost to put a stop to it. You beg that they may not be divorced from you, but we cannot hearken to you, for there is no other remedy to clear us from the guilt and prevent infection."(1.) He quotes a precept, to prove that it was in itself a great sin; and makes them swear to that precept: You shall not give your daughters unto their sons, etc., which is taken from Deu 7:3. When we would reclaim people from sin we must show them the sinfulness of it in the glass of the commandment. (2.) He quotes a precedent, to show the pernicious consequences of it, which made it necessary to be animadverted upon by the government (Neh 13:26): Did not Solomon king of Israel sin by these things? The falls of great and good men are recorded in order that we may take warning by them to shun the temptations which they were overcome by. Solomon was famous for wisdom; there was no king like him for it; yet, when he married strange wives, his wisdom could not secure him from their snares, nay, it departed from him, and he did very foolishly. He was beloved of God, but his marrying strange wives threw him out of God's favour, and went near to extinguish the holy fire of grace in his soul: he was king over all Israel; but his doing this occasioned the loss of ten of his twelve tribes. You plead that you can marry strange wives and yet retain the purity of Israelites; but Solomon himself could not; even him did outlandish women cause to sin. Therefore let him that thinks he stands take heed lest he fall when he runs upon such a precipice.

2. He showed himself highly displeased at it, that he might awaken them to a due sense of the evil of it: He contended with them, Neh 13:25. They offered to justify themselves in what they did, but he showed them how frivolous their excuses were, and argued it warmly with them. When he had silenced them he cursed them, that is, he denounced the judgments of God against them, and showed them what their sin deserved. He then picked out some of them that were more obstinate than the rest, and fit to be made examples, and smote them (that is, ordered them to be beaten by the proper officers according to the law, Deu 25:2, Deu 25:3), to which he added this further mark of infamy that he plucked off their hair, or cut or shaved it off; for it may so be understood. Perhaps they had prided themselves in their hair, and therefore he took it off to deform and humble them, and put them to shame; it was, in effect, to stigmatize them, at least for a time. Ezra, in this case, had plucked off his own hair, in holy sorrow for the sin; Nehemiah plucked off their hair, in a holy indignation at the sinners. See the different tempers of wise, and good, and useful men, and the divers graces, as well as divers gifts, of the same Spirit.

3. He obliged them not to take any more such wives, and separated those whom they had taken: He cleansed them from all strangers, both men and women (Neh 13:30), and made them promise with an oath that they would never do so again, Neh 13:25. Thus did he try all ways and means to put a stop to this mischief and to prevent another relapse into this disease.

4. He took particular care of the priests' families, that they might not lie under this stain, this guilt. He found, upon enquiry, that a branch of the high priest's own family, one of his grandsons, had married a daughter of Sanballat, that notorious enemy of the Jews (Neh 2:10; Neh 4:1), and so had, in effect, twisted interests with the Samaritans, Neh 13:28. How little love had that man either to God or his country who could make himself in duty and interest a friend to him that was a sworn enemy to both. It seems this young priest would not put away his wife, and therefore Nehemiah chased him from him, deprived him, degraded him, and made him for ever incapable of the priesthood. Josephus says that this expelled priest was Manasseh, and that when Nehemiah drove him away he went to his father-in-law Sanballat, who built him a temple upon Mount Gerazim, like that at Jerusalem, and promised him he should be high priest in it, and that then was laid the foundation of the Samaritans' pretensions, which continued warm to our Saviour's time. Joh 4:20, Our fathers worshipped in this mountain. When Nehemiah had thus expelled one that had forfeited the honour of the priesthood he again posted the priests and Levites every one in his business, Neh 13:30. It was no loss to them to part with one that was the scandal of their cloth; the work would be done better without him. When Judas had gone out Christ said, Now is the Son of Man glorified, Joh 13:30, Joh 13:31. Here are Nehemiah's prayers on this occasion. (1.) He prays, Remember them, O my God! Neh 13:29. "Lord, convince and convert them; put them in mind of what they should be and do, that they may come to themselves."Or, "Remember them to reckon with them for their sin; remember it against them."If we take it so, this prayer is a prophecy that God would remember it against them. Those that defile the priesthood despise God, and shall be lightly esteemed. Perhaps they were too many and too great for him to deal with. "Lord"(says he), "deal thou with them; take the work into thy own hands."(2.) He prays, Remember me, O my God! Neh 13:31. The best services done to the public have sometimes been forgotten by those for whom they were done (Ecc 9:15); therefore Nehemiah refers it to God to recompense him, takes him for his paymaster, and then doubts not but he shall be well paid. This may well be the summary of our petitions; we need no more to make us happy than this: Remember me, O my God! for good.

Keil-Delitzsch: Neh 13:23-24

Marriages with foreign wives dissolved. - Neh 13:23 and Neh 13:24. "In those days Ialso saw, i.e., visited, the Jews who had brought home Ashdodite,Ammonite, and Moabite wives; and half of their children spoke the speechof Ashdod, because they understood not how to speak the Jews' language,and according to the speech of one and of another people."It is not said, Isaw Jews; but, the Jews who ... Hence Bertheau rightly infers, thatNehemiah at this time found an opportunity of seeing them, perhaps upona journey through the province. From the circumstance, too, that a portionof the children of these marriages were not able to speak the language ofthe Jews, but spoke the language of Ashdod, or of this or that nation fromwhich their mothers were descended, we may conclude with tolerablecertainty, that these people dwelt neither in Jerusalem nor in the midst ofthe Jewish community, but on the borders of the nations to which theirwives belonged. הושׁיב like Ezr 10:2. וּבניהם precedes inan absolute sense: and as for their children, one half (of them) spake. יהוּדית (comp. 2Ki 18:26; Isa 36:11; 2Ch 32:18) is thelanguage of the Jewish community, the vernacular Hebrew. The sentence וגו ואינם is an explanatory parenthesis, ועם עם וכלשׁן still depending upon מדבר :spake according to the language, i.e., spake the language, of this and thatpeople (of their mothers). The speech of Ashdod is that of the Philistines,which, according to Hitzig ( Urgeschichte u. Mythol. der Philistäer ),belonged to the Indo-Germanic group. The languages, however, of theMoabites and Ammonites were undoubtedly Shemitic, but so dialecticallydifferent from the Hebrew, that they might be regarded as foreign tongues.

Constable: Neh 7:73--13:31

II. THE RESTORATION OF THE JEWS chs. 8--13

One writer viewed chapters 8-13 (really 7:73-13:37) as the third part of the tripartite structure of Ezra-Nehemiah. Ezra 1:1-4 deals with "potentiality," the decree to the community to build God's house. Ezra 1:5--Nehemiah 7:72 records the process of "actualization." The community builds God's house in response to the decree. Nehemiah 7:73-13:31 documents "success." The community celebrates the completion of God's house according to Torah.⁶¹

Constable: Neh 13:1-31

D. The Reforms Instituted by Nehemiah ch. 13

To understand when the events described in this chapter took place it is necessary to read verses 1-7, not just verse 1. Nehemiah returned to Artaxerxes in 432 B.C. (v. 6). It was customary in the ancient Near East for kings to require their servants to return to them periodically to reaffirm their allegiance. "Some time" later Nehemiah returned to Jerusalem (v. 6). The text does not say how much later this was. The prophet Malachi reproved the Jews in Judah for the same sins Nehemiah described in this chapter, and conservative scholars usually date his prophecies about 432-431 B.C. Therefore Nehemiah may very well have returned to Jerusalem about 431 B.C. Undoubtedly he would have wished to return as soon as possible.

Each of the following reforms dealt with a violation of the covenant these people had made with God (cf. 10:29-32).

Constable: Neh 13:23-29

5. The rebuke of mixed marriages 13:23-29

Nehemiah confronted this problem as Ezra had several years earlier (Ezra 9-10). The text records only Nehemiah's words to the people, but since we know what kind of person he was we can safely assume that he followed up his words with action. Evidently some of these Jews had divorced their Jewish wives to marry foreigners (Mal. 2:10-16). Plucking the beard (v. 25) was a form of punishment (cf. Isa. 50:6), and it was a public disgrace (2 Sam. 10:4).

The marriage of Joiada's son to a foreigner (v. 28) was especially bad since he was the grandson of the high priest, and priests were to marry only Jewish virgins (Lev. 21:14).

"Any person in the high-priestly lineage could become high priest. It was thus a dangerous situation."⁸⁹

In the ancient East marriages involving prominent families were often arranged to secure political advantage and to form alliances. Probably this was the case in the marriage of the high priest's grandson and Sanballat's daughter.

Again, a similar prayer by Nehemiah marks off this significant reform (v. 29; cf. v. 14).⁹⁰

Guzik: Neh 13:1-31

Nehemiah 13 - Nehemiah's Reforms

A. True worship leads to the nation's obedience.

1. (1-2) Hearing the law brings a call to obedience.

On that day they read from the Book of Moses in the hearing of the people, and in it was found written that no Ammonite or Moabite should ever come into the assembly of God, because they had not met the children of Israel with bread and water, but hired Balaam against them to curse them. However, our God turned the curse into a blessing.

a. No Ammonite or Moabite should ever come into the assembly of God: As the people drew near to God in worship (as seen in Nehemiah 11 and 12), they became aware of God's standards. In this case the standard stated in Deuteronomy 23:3-4, where the Ammonites and Moabites were not to be regarded as part of Israel.

b. Because they had not met the children of Israel with bread and water: The Ammonites and Moabites were singled out because of their devious schemes against Israel, when Israel came into the promised land - at least a thousand years before this.

i. Long before the Ammonites and Moabites had schemed against Israel, God had made a promise to the father of the Jewish people, Abraham: I will bless those who bless you, and I will curse him who curses you (Genesis 12:3). The command about the Ammonites and the Moabites is a simple fulfillment of this promise.

c. Should ever come into the assembly of God: This meant to be regarded as one of the people of Israel and people of God. It meant one could fully participate in the spiritual life of Israel.

i. An Israelite became a part of God's covenant by birth; but an Ammonite or Moabite could not. They had to become a part of the covenant by choice - by joining with God's covenant people and leaving their own people.

ii. This command was a powerful message - both then and now. It said to these Ammonites and Moabites, "You are not a part of the people of God by birth. You must make a choice. You can not live the thinking and deeds of your anti-God culture, and truly join in the spiritual life of God's people. Unless you leave one and join the other, you will never really be a part of this spiritual life. Come join us!"

d. However, our God turned the curse into a blessing: This refers to the events of Numbers 22-24, where God blessed Israel, even though the prophet Balaam wanted to curse them. It also reminds us that God is able - more than able - to turn any curse into a blessing.

2. (3) After hearing God's command, Israel obeys and separates from the mixed multitude.

So it was, when they had heard the Law, that they separated all the mixed multitude from Israel.

a. They separated all the mixed multitude from Israel: They could have thought of 20 reasons to not do what the word of God plainly told them to do. Instead, they simply obeyed.

i. They might have made familiar excuses:

· "That command was made long ago, and speaks to a different time."

· "Things are different now."

· "Let's not go overboard."

· "Let's assign a task force to examine the issue."

b. The mixed multitude: This refers to those who wanted to associate with the people of Israel, but did not want to count the cost and make a full commitment.

i. Even today, there may be people of good will in churches; honorable people, who respect God and His word. Yet they are part of the mixed multitude because they have not received God's covenant of salvation in Jesus. Such people are welcome, but it should be understood where they stand.

B. Nehemiah's reforms.

1. (4-9) Temple reforms.

Now before this, Eliashib the priest, having authority over the storerooms of the house of our God, was allied with Tobiah. And he had prepared for him a large room, where previously they had stored the grain offerings, the frankincense, the articles, the tithes of grain, the new wine and oil, which were commanded to be given to the Levites and singers and gatekeepers, and the offerings for the priests. But during all this I was not in Jerusalem, for in the thirty-second year of Artaxerxes king of Babylon I had returned to the king. Then after certain days I obtained leave from the king, and I came to Jerusalem and discovered the evil that Eliashib had done for Tobiah, in preparing a room for him in the courts of the house of God. And it grieved me bitterly; therefore I threw all the household goods of Tobiah out of the room. Then I commanded them to cleanse the rooms; and I brought back into them the articles of the house of God, with the grain offering and the frankincense.

a. But during all this I was not in Jerusalem: This section indicates that Nehemiah left Jerusalem and went back to his duties in the Persian court. He was gone from Jerusalem for anywhere from 10 to 12 years.

i. Nehemiah left sometime after the remarkable spiritual revival noted in the recent chapters. But the real test of revival - the real test of God's work in our lives - is the long term. It is seeing where we are with the Lord ten years after a season of great work.

b. I came to Jerusalem and discovered the evil that Eliashib had done for Tobiah: When Nehemiah came back, he saw that Eliashib the priest had entered into agreements with one of the enemies of Nehemiah's work of rebuilding the wall - Tobiah.

i. Incidentally, Tobiah was an Ammonite (Nehemiah 2:10) - one of the very mixed multitude that had been put out of the assembly of God's people some 10 years before. At this point in the record of Nehemiah, Tobiah was not only present among the assembly, he actually rented rooms in the temple courts.

ii. Apparently, Tobiah had not changed over the years. He did not join the people of God in the terms of His covenant. The problem was evident to Nehemiah - but Eliashib was completely blind to it.

c. And it grieved me bitterly: There were many reasons why this was so distressing to Nehemiah.

i. Because rooms in the courts of the temple of God were being occupied by a man not only a pagan, but who also had a history of actively opposing God's work in the days of Nehemiah.

ii. Because it reflected so badly on Eliashib (a man who was a spiritual leader in Israel) and those around him. It showed that if Eliashib was blind to a problem area, there was also no one around him who could confront him with the problem.

iii. Because it made Nehemiah question the lasting value of the spiritual revival he witnessed when last in Jerusalem.

d. Therefore I threw all the household goods of Tobiah out of the room: Nehemiah wasn't one just to sit back and grieve. He took action - throwing all Tobiah's stuff out of the rooms he occupied in the temple courts, then ceremonially cleansing the rooms, and finally by putting the rooms to their proper use - as storerooms for the sacred things of the temple.

i. Nehemiah is much like Jesus when He cleansed the temple from those who profaned it. Both Jesus and Nehemiah had the wisdom to not confuse love with being "nice" - and the wisdom to know when to take bold action.

2. (10-14) Financial reforms.

I also realized that the portions for the Levites had not been given them; for each of the Levites and the singers who did the work had gone back to his field. So I contended with the rulers, and said, "Why is the house of God forsaken?" And I gathered them together and set them in their place. Then all Judah brought the tithe of the grain and the new wine and the oil to the storehouse. And I appointed as treasurers over the storehouse Shelemiah the priest and Zadok the scribe, and of the Levites, Pedaiah; and next to them was Hanan the son of Zaccur, the son of Mattaniah; for they were considered faithful, and their task was to distribute to their brethren. Remember me, O my God, concerning this, and do not wipe out my good deeds that I have done for the house of my God, and for its services!

a. I also realized that the portions for the Levites had not been given them: The people did not obey God's word regarding giving. Because of the lack of support, those who should give their time to the service of God and His people (the Levites and the singers) could not - and they had to leave that service.

b. Why is the house of God forsaken? The lack of giving was a way of forsaking the house of God.

c. I gathered them all together and set them in their place: Nehemiah set the situation right by expecting the Levites and the singers to recommit to the work of serving God and His people as they should. He also reorganized the collection and accounting of the people's tithes and gifts.

3. (15-22) Priority reform.

In those days I saw people in Judah treading wine presses on the Sabbath, and bringing in sheaves, and loading donkeys with wine, grapes, figs, and all kinds of burdens, which they brought into Jerusalem on the Sabbath day. And I warned them about the day on which they were selling provisions. Men of Tyre dwelt there also, who brought in fish and all kinds of goods, and sold them on the Sabbath to the children of Judah, and in Jerusalem. Then I contended with the nobles of Judah, and said to them, "What evil thing is this that you do, by which you profane the Sabbath day? Did not your fathers do thus, and did not our God bring all this disaster on us and on this city? Yet you bring added wrath on Israel by profaning the Sabbath." So it was, at the gates of Jerusalem, as it began to be dark before the Sabbath, that I commanded the gates to be shut, and charged that they must not be opened till after the Sabbath. Then I posted some of my servants at the gates, so that no burdens would be brought in on the Sabbath day. Now the merchants and sellers of all kinds of wares lodged outside Jerusalem once or twice. Then I warned them, and said to them, "Why do you spend the night around the wall? If you do so again, I will lay hands on you!" From that time on they came no more on the Sabbath. And I commanded the Levites that they should cleanse themselves, and that they should go and guard the gates, to sanctify the Sabbath day. Remember me, O my God, concerning this also, and spare me according to the greatness of Your mercy!

a. In those days I saw people in Judah treading wine presses on the Sabbath: The Sabbath was being ignored in disobedience to God's clear command under the Old Covenant. Foreigners sold and the people of Israel bought.

i. At the root, this was a problem of priorities. There is nothing wrong with buying and selling, only when our desire to buy and sell, to make money or spend money, becomes more important to us than honoring God. This was a clear way the people of Israel were putting making and spending money before glorifying God.

ii. The New Testament makes it clear we are not under the law of the Sabbath in the same sense Israel was under the Old Covenant (Colossians 2:16-17); but we are certainly under the same obligation to make honoring God more important than making money or spending money.

b. You bring added wrath on Israel by profaning the Sabbath: Nehemiah knew that sin was not only a personal issue. When such open sin is winked at and left uncorrected among God's people, it invites the correcting hand of God.

i. Nehemiah wasn't going to sit still for this; he threatened If you do so again, I will lay hands on you! He did not mean the gentle laying on of hands for prayer, but the rough laying on of hands for correction.

4. (23-31a) Relationship reform.

In those days I also saw Jews who had married women of Ashdod, Ammon, and Moab. And half of their children spoke the language of Ashdod, and could not speak the language of Judah, but spoke according to the language of one or the other people. So I contended with them and cursed them, struck some of them and pulled out their hair, and made them swear by God, saying, "You shall not give your daughters as wives to their sons, nor take their daughters for your sons or yourselves. Did not Solomon king of Israel sin by these things? Yet among many nations there was no king like him, who was beloved of his God; and God made him king over all Israel. Nevertheless pagan women caused even him to sin. Should we then hear of your doing all this great evil, transgressing against our God by marrying pagan women?" And one of the sons of Joiada, the son of Eliashib the high priest, was a son-in-law of Sanballat the Horonite; therefore I drove him from me. Remember them, O my God, because they have defiled the priesthood and the covenant of the priesthood and the Levites. Thus I cleansed them of everything pagan. I also assigned duties to the priests and the Levites, each to his service, and to bringing the wood offering and the firstfruits at appointed times.

a. In those days I also saw Jews who had married women of Ashdod, Ammon, and Moab: In the years Nehemiah was away the Israelites had resumed their practice of intermarrying with the pagan nations surrounding them. This was in dramatic disobedience to God's command.

b. So I contended with them and cursed them, struck some of them and pulled out their hair, and made them swear: From this strong reaction of Nehemiah, we gather he considered this to be the most dangerous of their sins - pursing ungodly romance, and getting involved in romantic relationships God had said "no" to.

i. His example of Solomon is well taken (Did not Solomon king of Israel sin by these things? . . . pagan women caused even him to sin). If Solomon, one of the wisest and most blessed men ever, sinned with unwise and ungodly romance then no one else should consider themselves invulnerable.

5. (31b) Conclusion: Nehemiah's clear conscience.

Remember me, O my God, for good!

a. Remember me: At the end of it all, Nehemiah knew he did his best to make the people of God strong, safe, and secure. Beyond that, he also led them to be pure, worshipful, and obedient.

b. Remember me, O my God, for good! Yet, Nehemiah certainly carried a sense of failure. In Nehemiah 10 the people made a solemn covenant to God that they would not do three things: have ungodly romantic relationships (10:30), buy and sell on the Sabbath (10:31), and support the work of God with money as He commanded (10:32-39).

i. Nevertheless, in Nehemiah 13, some 10 to 12 years later, Israel was steeped in the exact sins they vowed to stop. Nehemiah had to address the problems of ungodly romantic relationships (13:23-31), buying and selling on the Sabbath (13:15-22), and failing to support the work of God as He commanded (13:10-14).

ii. In Nehemiah 10:39 the people promised: we will not neglect the house of our God. But later in Nehemiah 13:11, Nehemiah had to ask: Why is the house of God forsaken? It was forsaken because Israel did not keep its promises before God.

iii. This makes a point vividly clear: the law - that is, rules, vows, promises, covenants, and the such, are all ultimately powerless to stop sin. Only the grace of God, alive and flowing in our lives, can give us the power to truly overcome sin.

iv. Paul expresses this in Romans 8:3, among other places: For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh. Too many Christians look for victory in the making of rules, of vows, of promises - and fail to find it, because all those things tend to make us look to ourselves, instead of looking to Jesus.

v. The Old Testament history of Israel, from beginning to end, illustrates this. When the nation was first born at the Exodus, despite the most spectacular miracles, displays of God's glory, and revelation of the law, the people sinned, by crediting a gold calf with their deliverance from Egypt! And now here, at the end of the Old Testament history of God's people in the promised land, Nehemiah is pulling hair out - his own and those of sinners - because they couldn't keep their promises to God.

vi. If we could be saved by our own promises, by our own commitment to Jesus, then His death would have been noble, but unnecessary. We aren't saved by some vow we make, or some leaf we turn over, but by trusting in who Jesus is, and what He has done to save us.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Nehemiah (Book Introduction)

NEHEMIAH appears to have been the author of this book, from his usually writing in his own name, and indeed, except in those parts which are unmistakably later editions or borrowed from public documents, he usually employs the first person. The major portion of the book is occupied with a history of Nehemiah's twelve years' administration in Jerusalem, after which he returned to his duties in Shushan. At a later period he returned with new powers and commenced new and vigorous measures of reform, which are detailed in the later chapters of the book.

JFB: Nehemiah (Outline)

• NEHEMIAH, UNDERSTANDING BY HANANI THE AFFLICTED STATE OF JERUSALEM, MOURNS, FASTS, AND PRAYS. (Neh 1:1-3)
• HIS PRAYER. (Neh 1:4-11)
• ARTAXERXES, UNDERSTANDING THE CAUSE OF NEHEMIAH'S SADNESS, SENDS HIM WITH LETTERS AND A COMMISSION TO BUILD AGAIN THE WALLS OF JERUSALEM. (Neh. 2:1-20)
• THE NAMES AND ORDER OF THEM THAT BUILDED THE WALL OF JERUSALEM. (Neh. 3:1-32)
• WHILE THE ENEMIES SCOFF, NEHEMIAH PRAYS TO GOD, AND CONTINUES THE WORK. (Neh 4:1-6)
• THE PEOPLE COMPLAIN OF THEIR DEBT, MORTGAGE, AND BONDAGE. (Neh 5:1-5)
• THE USURERS REBUKED. (Neh 5:6-19)
• SANBALLAT PRACTISES AGAINST NEHEMIAH BY INSIDIOUS ATTEMPTS. (Neh. 6:1-19)
• NEHEMIAH COMMITS THE CHARGE OF JERUSALEM TO HANANI AND HANANIAH. (Neh 7:1-4)
• GENEALOGY OF THOSE WHO CAME AT THE FIRST OUT OF BABYLON. (Neh. 7:5-38)
• OF THE PRIESTS. (Neh. 7:39-73)
• RELIGIOUS MANNER OF READING AND HEARING THE LAW. (Neh 8:1-8)
• THE PEOPLE COMFORTED. (Neh 8:9-15)
• THEY KEEP THE FEAST OF TABERNACLES. (Neh 8:16-18)
• A SOLEMN FAST AND REPENTANCE OF THE PEOPLE. (Neh 9:1-3)
• THE LEVITES CONFESS GOD'S MANIFOLD GOODNESS, AND THEIR OWN WICKEDNESS. (Neh. 9:4-38)
• THE NAMES OF THOSE WHO SEALED THE COVENANT. (Neh. 10:1-27)
• POINTS OF THE COVENANT. (Neh 10:29-39)
• THE RULERS, VOLUNTARY MEN, AND EVERY TENTH MAN CHOSEN BY LOT, DWELL AT JERUSALEM. (Neh 11:1-2)
• THEIR NAMES. (Neh. 11:3-36)
• PRIESTS AND LEVITES WHO CAME UP WITH ZERUBBABEL. (Neh 12:1-9)
• SUCCESSION OF THE HIGH PRIESTS. (Neh. 12:10-47)
• UPON THE READING OF THE LAW SEPARATION IS MADE FROM THE MIXED MULTITUDE. (Neh 13:1-9)
• NEHEMIAH REFORMS THE OFFICERS IN THE HOUSE OF GOD. (Neh 13:10-14)
• THE VIOLATION OF THE SABBATH. (Neh. 13:15-31)

TSK: Nehemiah (Book Introduction)

Of Nehemiah, the author and principal actor in the events recorded in this book, the Jews speak as one of the greatest men of their nation. His concern for his country entitles him to the character of the first patriot that ever lived. Descended, according to some, of the family of Aaron, or according to others, of the tribe of Judah and allied to the royal family of David, in the course of Divine Providence, he was a captive in Babylon, but there his excellences were so apparent, that he was chosen by the Persian king to fill an office the most respectable and the most confidential in the whole court. Here he lived in ease and affluence. he lacked no good thing; and here he might have continued to live, in the same affluence, and in the same confidence; but he could enjoy neither, so long as he knew his people distressed, the sepulchres of his fathers trodden under foot, the altars of his God overturned, and his worship either totally neglected or corrupted. He sought the peace of Jerusalem; prayed for it; and was willing to sacrifice wealth, ease, safety, and even life itself, if he might be the instrument of restoring the desolations of Israel. And God, who saw the desire of his heart, and knew the excellences with which he had endowed him, granted his request, and gave him the high honour of restoring the desolated city of his ancestors, and the pure worship of their God. The opposition of Sanballat and the Samaritans, and the firmness and zeal with which he repelled their insults and ineffectual efforts cannot be read without the liveliest emotions; and will afford to the latest times, a noble and animating example of distinguished patriotism, united with the sincerest devotion to the interests of religion. The virtue and piety of this great and good man, appear with equal lustre in the numerous and important reformations he effected. He relieved the people from their hardships and oppressions, by abolishing the harsh and usurious practices of the nobles and rulers; gave up his own revenue, as governor of the province, for the benefit of the people; and, as a further means of conciliating their affections, exhibited an example of the most princely hospitality. As the best security for good morals, and the better observance of the laws of God, he re-established the offices of public worship, and prevented the profanation of the sabbath, which had arrived at a shameful excess; he furnished the returned captives with authentic registers, and enabled them, in the best manner possible, after so long and calamitous an interval, to trace the genealogies, and claim the inheritance of their respective families; and further, he accomplished the separation of the Jewish people from the mixed multitude, with which they had been incorporated, and annulled the numerous marriages which they had made with heathens and idolaters of every description. For disinterestedness, philanthropy, patriotism, prudence, courage, zeal, humanity, and every virtue that constitutes a great mind, and proves a soul in deep communion with God, Nehemiah will ever stand conspicuous among the greatest men of the Jewish nation; and an exemplar worthy of being copied by the first patriots in every nation under heaven.

TSK: Nehemiah 13 (Chapter Introduction)

Overview

Neh 13:1, Upon the reading of the law, separation is made from the mixed multitude; Neh 13:4, Nehemiah, at his return, causes the chambers to be cleansed; Neh 13:10, He reforms the offices in the house of God; Neh 13:15, the violation of the sabbath; Neh 13:23, and the marriages with the strange wives.

Poole: Nehemiah 13 (Chapter Introduction)

CHAPTER 13

Upon the reading of the law separation is made between Israel and the mixed multitude, Neh 13:1-3 . Nehemiah, at his return to Jerusalem, causeth the chambers to be cleansed. Neh 13:4-9 . He restoreth and reformeth the offices of the priests and Levites in the house of God, Neh 13:10-14 ; and seeing the violation of the sabbath, he contendeth with the nobles of Judah, Neh 13:15-18 . He shutteth the gates, and setteth a watch at them, Neh 13:19-22 . The punishment of marrying with strange wives, Neh 13:23-28 . Nehemiah’ s prayer, Neh 13:29-31 .

MHCC: Nehemiah (Book Introduction)

The Old Testament history closes with the book of Nehemiah, wherein is recorded the workings of his heart, in the management of public affairs; with many devout reflections.

MHCC: Nehemiah 13 (Chapter Introduction)

(Neh 13:1-9) Nehemiah turns out the mixed multitude.

(Neh 13:10-14) Nehemiah's reform in the house of God.

(Neh 13:15-22) Sabbath-breaking restrained.

(Neh 13:23-31) The dismissal of strange wives.

Matthew Henry: Nehemiah (Book Introduction)

An Exposition, with Practical Observations, of The Book of Nehemiah

This book continues the history of the children of the captivity, the poor Jews, that had lately returned out of Babylon to their own land. At this time not only the Persian monarchy flourished in great pomp and power, but Greece and Rome began to be very great and to make a figure. Of the affairs of those high and mighty states we have authentic accounts extant; but the sacred and inspired history takes cognizance only of the state of the Jews, and makes no mention of other nations but as the Israel of God had dealings with them: for the Lord's portion is his people; they are his peculiar treasure, and, in comparison with them, the rest of the world is but as lumber. In my esteem, Ezra the scribe and Nehemiah the tirshatha, though neither of them ever wore a crown, commanded an army, conquered any country, or was famed for philosophy or oratory, yet both of them, being pious praying men, and very serviceable in their day to the church of God and the interests of religion, were really greater men and more honourable, not only than any of the Roman consuls or dictators, but than Xenophon, or Demosthenes, or Plato himself, who lived at the same time, the bright ornaments of Greece. Nehemiah's agency for the advancing of the settlement of Israel we have a full account of in this book of his own commentaries or memoirs, wherein he records not only the works of his hands, but the workings of his heart, in the management of public affairs, inserting in the story many devout reflections and ejaculations, which discover in his mind a very deep tincture of serious piety and are peculiar to his writing. Twelve years, from his twentieth year (Neh 1:1) to his thirty-second year (Neh 13:6), he was governor of Judea, under Artaxerxes king of Persia, whom Dr. Lightfoot supposes to be the same Artaxerxes as Ezra has his commission from. This book relates, I. Nehemiah's concern for Jerusalem and the commission he obtained from the king to go thither, Neh 1:1-11, 2. II. His building the wall of Jerusalem notwithstanding the opposition he met with, ch. 3, 4. III. His redressing the grievances of the people, ch. 5. IV. His finishing the wall, ch. 6. V. The account he took of the people, ch. 7. VI. The religions solemnities of reading the law, fasting, and praying, and renewing their covenants, to which he called the people (ch. 8-10). VII. The care he took for the replenishing of the holy city and the settling of the holy tribe, ch. 11, 12. VIII. His zeal in reforming various abuses, ch. 13. Some call this the second book of Ezra, not because he was the penman of it, but because it is a continuation of the history of the foregoing book, with which it is connected (Neh 1:1). This was the last historical book that was written, as Malachi was the last prophetical book, of the Old Testament.

Matthew Henry: Nehemiah 13 (Chapter Introduction)

Nehemiah, having finished what he undertook for the fencing and filling of the holy city, returned to the king his master, who was not willing to be long without him, as appears (Neh 13:6). But, after some time, he obtained leave to come back again to Jerusalem, to redress grievances, and purge out some corruptions which had crept in in his absence; and very active he was in reforming several abuses, which here we have an account of. I. He turned out from Israel the mixed multitude, the Moabites and Ammonites especially (Neh 13:1-3). With a particular indignation, he expelled Tobiah out of the lodgings he had got in the court of the temple (Neh 13:4-9). II. He secured the maintenance of the priests and Levites to them more firmly than it had been (Neh 13:10-14). III. He restrained the profanation of the sabbath day, and provided for the due sanctification of it (Neh 13:15-22). IV. He checked the growing mischief of marrying strange wives (Neh 13:23-31).

Constable: Nehemiah (Book Introduction)

Introduction

Title

This book, like so many others in the Old Testament, received its title from its principle character. The Septuagint (Greek) translation also had the same title, as does the Hebrew Bible.

As I mentioned in my notes on Ezra, the Jews kept Ezra and Nehemiah together for many years. The reason was the historical continuity that flows from Ezra through Nehemiah.

Writer and Date

The use of the first person identifies the author as Nehemiah, the governor of the Persian province of Judah (1:1-2:20; 13:4-31). His name means "Yahweh has comforted."

The mention of Darius the Persian in 12:22 probably refers to Darius II, the successor of Artaxerxes I (Longimanus).¹ Darius ruled from 423-404 B.C. The text refers to an event that took place in Darius' reign (12:22). Therefore Nehemiah must have written the book sometime after that reign began. Since there are no references to Nehemiah's age in the text, it is hard to estimate how long he may have lived. When the book opens, he was second in command under King Artaxerxes (cf. Daniel). If he was 40 years old then and 41 when he reached Jerusalem in 444 B.C., he would have been 62 years old in 423 B.C. when Darius replaced Artaxerxes. Consequently he probably wrote the book not long after 423 B.C., most likely before 400 B.C.²

Scope

The years of history the book covers are 445-431 B.C. or perhaps a few years after that.

In 445 B.C. (the twentieth year of Artaxerxes' reign, 1:1) Nehemiah learned of the conditions in Jerusalem that led him to request permission to return to Judah (2:5). He arrived in Jerusalem in 444 B.C. and within 52 days had completed the rebuilding of the city walls (6:15).

In 432 B.C. Nehemiah returned to Artaxerxes (13:6). He came back to Jerusalem after that, probably in a year or so. The record of his reforms following that return is in the last chapter of this book. Apparently Nehemiah completed all of them in just a few weeks or months.

Even though the book spans about 15 years, most of the activity Nehemiah recorded took place in 445-444 B.C. (chs. 1-12) and in 432-431 B.C. (ch. 13).

Chronology of the Book of Nehemiah
445	Nehemiah learned of conditions in Jerusalem and requested a leave of absence from Artaxerxes.
444	He led the Jews to Jerusalem. Repairs on the wall of Jerusalem began. The Jews completed rebuilding the walls. Nehemiah promoted spiritual renewal among the returnees.
443
442
441
440
439
438
437
436
435
434
433
432	Nehemiah returned to Artaxerxes ending his 12 years as governor of Judah. Malachi may have prophesied in Jerusalem.
431	Nehemiah may have returned to Jerusalem and began his second term as governor. More religious reforms apparently began.
430
429
428
427
426
425
424
423	Darius II began to reign.

Message³

For many years, believers regarded Ezra and Nehemiah as twin books. They called them 1 and 2 Ezra (or Esdras, the Greek transliteration of Ezra). Jerome, who lived in the fourth century A.D., gave 2 Ezra the name Nehemiah. This fact illustrates the close relationship that exists between these two books. A single story begins in Ezra and ends in Nehemiah. The history they record covers about 110 years (538-430 B.C.).

Let us notice three things about the returned exiles in this period, the restoration period, that God revealed in this Book of Nehemiah.

The people in view are the approximately 97,000 Israelites who returned from captivity, the remnant. They had no conscious national influence that arose from their purpose as a nation. They did not have much messianic hope either. There is no reference to this hope in Ezra, Nehemiah, or Esther.

The purpose of God was that His people should return to His Law. The civil reformation was secondary to the reading of the Law that took place in Jerusalem. The reading of the Law (ch. 8) led to the praying of the Levites (ch. 9), and that resulted in the making of a covenant (ch. 10). God's purpose was to put Israel back under the Law until Christ would come.

The Potter at work in this book continues the task of reshaping that He began in Ezra. His primary instrument at this time was Nehemiah. Nehemiah was not a king, a priest, or a prophet, but an ordinary citizen. He held a cabinet-level position under Artaxerxes, the Persian monarch. He became the governor of Judah later. Generally the kings of Israel had failed, the people had ignored the prophets, and the priests were corrupt. Therefore God chose a common man who built a wall around Jerusalem in a little over seven weeks so the people could give concentrated attention to the reading and exposition of God's Word. Nehemiah was a man like others God used before him, a man who lived and walked by faith. Joshua was such a person and was also neither king, prophet, nor priest. Nehemiah did for Israel in his day what Joshua had done in his.

Notice next three things about Nehemiah.

Nehemiah had an attitude of faith. He had remarkable confidence in God. This never wavered. He wanted to see God's purposes fulfilled (1:1-4). He expressed his concern in his inquiry and sorrow. His prayer and sorrow show his confidence in God's power (1:5-2:4; 4:9). Furthermore he purposed to cooperate with God so God's will would happen. He expressed this commitment in his activity.

Nehemiah also acted in faith. We can see his faith in three activities.

1. He acted cautiously (5:7). He examined the wall secretly and silently. Then he divided the work so every man built near his own house. This guaranteed the personal interest and diligence of the workers.

2. He acted courageously (13:11, 17). He started by himself, single-handedly. Then he stuck with the work determinedly until he finished it.

3. He acted without compromise.

He did not compromise with the enemies outside the wall. They tried to get him to compromise by using contempt (4:3), then conspiracy (4:8), and then cunning (6:2).

He did not compromise with the Jews inside the wall either. He did not allow the nobles to continue charging their poorer brothers interest (5:5). He did not allow a priest to give lodging to the enemy (13:4-5). Furthermore he did not permit mixed marriages with non-Jews (13:23).

Finally, Nehemiah achieved by faith. The workers built the walls in only 52 days. Nehemiah settled the people in the city and its suburbs. He expounded and enforced the Law of God. He also provided a place where the people could wait for God's salvation.

Combining Nehemiah's times with his character we get the message of this book. Nehemiah proves that seemingly impossible things are possible through prayer and hard work when people determine to trust and obey God, and when they put His interests first.

Like Nehemiah we live in dark times (cf. Isa. 50:10). We too have to deal with indifferent multitudes. As in his day, there is widespread disloyalty to God's truth today. As then, there is lack of enthusiasm for God's plans and purposes now. Not many Christians want to devote their every waking moment to the task God has commanded us to do.

Like Nehemiah we need to walk by faith in these dark times (cf. Hab. 2:4). We need to be as sure of God as he was. We need to act with God and for God even though it means strenuous effort. We also need to decline all compromise with those outside and inside the church. We need to trust God, to do our day's work faithfully, and leave the future to Him. May we all follow this great man's example of faith. May we live one day at a time (Matt. 6:11).

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

B. The rebuilding of the walls 3:1-7:4

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

5. The completion of the work 6:15-7:4

C. The record of those who returned 7:5-72

II. The restoration of the Jews chs. 8-13

A. The renewal of the Mosaic Covenant chs. 8-10

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

B. The residents of the land 11:1-12:26

1. The residents of Jerusalem 11:1-24

2. The residents of the outlying towns 11:25-36

3. The priests and Levites 12:1-26

C. The dedication of the wall 12:27-47

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

4. The observance of the Sabbath 13:15-22

5. The rebuke of mixed marriages 13:23-29

6. The summary of Nehemiah's reforms 13:30-31

Constable: Nehemiah

Nehemiah

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allrik, H. L. "The Lists of Zerubbabel (Nehemiah 7 and Ezra 2) and the Hebrew Numerical Notation." Bulletin of the American Schools of Oriental Research 136 (December 1954):21-27.

Anderson, S. E. Nehemiah the Executive. Wheaton: Van Kampen Press, 1954.

Bahat, Dan. "Jerusalem Down Under: Tunneling along Herod's Temple Mount Wall." Biblical Archaeology Review 21:6 (November-December 1995):30-47.

Barber, Cyril. Nehemiah and the Dynamics of Effective Leadership. Neptune, NJ: Loizeaux Brothers, 1976.

Batten, Loring W. A Critical and Exegetical Commentary on the Books of Ezra and Nehemiah. International Critical Commentary series. Edinburgh: T. & T. Clark, 1913.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bell, Robert D. "The Theology of Nehemiah." Biblical Viewpoint 20:2 (November 1986):56-63.

Blenkinsopp, Joseph. "The Mission of Udjahorresnet and Those of Ezra and Nehemiah." Journal of Biblical Literature 106:3 (1987):409-21.

_____. "A Theological Reading of Ezra-Nehemiah." Proceedings of the Irish Biblical Association 12 (1989):26-36.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brockington, L. H. Ezra, Nehemiah and Esther. Greenwood, S.C.: Attic Press, 1969.

Broshi, Magen. "La population de l'ancienne Jerusalem." Revue Biblique 92 (1975):5-14.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Donald K. Nehemiah: Man in Charge. Wheaton: Scripture Press Publications, Victor Books, 1979.

Clines, David J. A. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

_____. "Nehemiah 10 as an Example of Early Jewish Biblical Exegesis." Journal for the Study of the Old Testament 21 (1981):111-17.

Coggins, R. J. The Books of Ezra and Nehemiah. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Journal of Biblical Literature 94:1 (March 1975):4-18.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dulin, Rachel. "Leaders in the Restoration." The Bible Today 24:5 (September 1986):287-91.

Dumbrell, William J. "The Theological Intention of Ezra-Nehemiah." Reformed Theological Review 45:3 (September-December 1986):65-72.

Eskenazi, T. In an Age of Prose. Atlanta: Scholars Press, 1988.

Fensham, F. Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Medina in Ezra and Nehemiah." Vetus Testamentum 25:4 (October 1975):795-97.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1790.

Galling, Kurt. "The Gola-List' according to Ezra 2//Nehemiah 7." Journal of Biblical Literature 70 (1951):149-58.

Getz, Gene A. "Nehemiah." In The Bible Knowledge Commentary: Old Testament, pp. 673-97. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Geva, H. "The Western Boundary of Jerusalem at the End of the Monarchy." Israel Exploration Journal 29 (1979):84-91.

Gowan, D. E. Bridge Between the Testaments. Pittsburgh: Pickwick, 1976.

Grabbe, Lester L. "The Jewish Theocracy from Cyrus to Titus: A Programmatic Study." Journal for the Study of the Old Testament 37 (February 1987):117-24.

Grafman, R. "Nehemiah's Broad Wall." Israel Exploration Journal 24 (1974):50-51.

Hoehner, Harold W. "Daniel's Seventy Weeks and New Testament Chronology." Bibliotheca Sacra 132:525 (January-March 1975):47-65.

Holmgren, Fredrick Carlson. Israel Alive Again. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Hoppe, Leslie J. "The Restoration of Judah." The Bible Today 24:5 (September 1986):281-86.

Ironside, Harry A. Notes on the Books of Ezra, Nehemiah & Esther. New York: Loizeaux Brothers, n.d.

Ivry, Alfred L. "Nehemiah 6, 10: Politics and the Temple." Journal for the Study of Judaism 3 (1972):35-45.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F. The Books of Ezra, Nehemiah, and Esther. Translated by Sophia Taylor. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen M. Jerusalem: Excavating 3000 Years of History. New York: McGraw-Hill, 1967.

Kidner, Derek. Ezra and Nehemiah. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1979.

Kitchen, K. A. The Bible in Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Laney, J. Carl. Ezra and Nehemiah. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles-Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Luck, G. Coleman. Ezra and Nehemiah. Chicago: Moody Press, 1961.

Mazar, Benjamin. "The Tobiads." Israel Exploration Journal 7 (1957):137-45, 229-38.

McConville, J. G. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Pilgrimage and Procession: Motifs of Israel's Return." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 261-272. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

_____. "A Theology of Ezra-Nehemiah and Esther." In A Biblical Theology of the Old Testament, pp. 189-205. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. Ezra; Nehemiah. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Olmstead, A. T. History of the Persian Empire. Chicago: University of Chicago Press, 1948.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Prichard, James B., ed. Ancient Near Eastern Texts. 2nd ed. Princeton: Princeton University Press, 1955.

Redpath, Alan. Victorious Christian Service. Westwood, N.J.: Fleming H. Revell, 1958.

Rowley, H. H. "The Chronological Order of Ezra and Nehemiah." In The Servant of the Lord and other Essays on the Old Testament, pp. 137-68. 2nd edition. Revised. Oxford: Basil Blackwell, 1965.

_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library 37:2 (March 1955):528-61.

_____. "Sanaballat and the Samaritan Temple." Bulletin of the John Rylands Library 38:1 (September 1955):166-98.

Ryle, H. E. The Books of Ezra and Nehemiah. Cambridge, Eng.: University Press, 1917.

Schiemann, Richard. "Covenanting with the Princes: Neh. VI:2." Vetus Testamentum 17 (July 1967):367-69.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seume, Richard H. Nehemiah: God's Builder. Chicago: Moody Press, 1978.

Slotki, Judah J. Daniel, Ezra, Nehemiah. London: Soncino Press, 1951.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Swindoll, Charles R. Hand Me Another Brick. Nashville: Thomas Nelson, 1978.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Turnbull, Ralph G. The Book of Nehemiah. Grand Rapids: Baker Book House, 1968.

Vos, Howard F. Ezra, Nehemiah, and Esther. Bible Study Commentary series. Grand Rapids: Zondervan Publishing Hosue, Lamplighter Books, 1987.

Whitcomb, John C. "Nehemiah." In The Wycliffe Bible Commentary, pp. 435-46. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

White, J. Excellence in Leadership. Downers Grove, Ill.: InterVarsity Press, 1986.

Williamson, H. G. M. Ezra, Nehemiah. Word Bible Commentary series. Waco: Word Books, 1985.

_____. "The Governors of Judah under the Persians." Tyndale Bulletin 39 (1988):59-82.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yamauchi, Edwin M. "The Archaeological Background of Nehemiah." Bibliotheca Sacra 137:548 (October-December 1980):291-309.

_____. "Ezra-Nehemiah." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Postbiblical Traditions About Ezra and Nehemiah." In A Tribute to Gleason Archer, pp. 167-74. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

This Book takes its name from the writer, who was cup-bearer to Artaxerxes, (surnamed Longimanus ) king of Persia, and was sent by him with a commission to rebuild the walls of Jerusalem. It is also called the Second Book of Esdras, because it is a continuation of the history begun by Esdras, of the state of the people of God after their return from captivity. (Challoner) --- Genebrard believes that the latter wrote the work. But how long must he thus have lived? and how come the lists to vary so much? (Calmet) --- We may allow that these variations are owing to the mistakes of transcribers, (1 Esdras ii. 1.) for the writer of both works was certainly inspired. Esdras lived a long time along with Nehemias; (chap. xii. 35.) and he may have left memorials, as well as the latter, from which the present work seems to be compiled. (Haydock) --- Some additions have been made since the days of Nehemias, articularly chap. xii. to ver. 26, or at least (Calmet) the five last of these verses. (Capel.) (Chronicles) --- The passage cited from the commentaries of Nehemias, (2 Machabees ii. 13.) is not to be found here; which shews that we have not his entire work, but only an abridgment, in which the author has adopted his words, with some few alterations. The fifth chapter seems to be out of its place, and also the dedication of the walls, chap. xii. 27. Nehemias was a person in great favour at the court of Persia; and of high birth, probably of the royal family, (Eusebius; Isidore; Genebrard in Chron.) as most of the ancients believe that all who governed, till the time of the Asmoneans, were of the tribe of Juda. Hence he styles Hanani his brother, (chap. i. 2.) and declines entering into the temple, chap. vi. 11. His name never occurs among the priests; and though we read [in] 2 Machabees i. 18, 21, jussit sacerdos Nehemias, (Tirinus) the Greek has, "Nehemias order the priests;" Greek: iereis: (Calmet; Huet; Du Hamel) and the title of priest sometimes is given to laymen at the head of affairs. (Haydock) --- In this character Nehemias appeared, by order of Artaxerxes: and notwithstanding the obstructions of the enemies of Juda, rebuilt the walls of Jerusalem, and returned after twelve years to court, making a second visit to his own country, a little before the death of the king, whom he probably survived only one year, dying the year of the world 3580, about thirty years after he had been appointed governor. (Calmet) --- In the two first chapters, we behold his solicitude for the welfare of his country, in the ten following his success, and in the last what abuses he corrected. (Worthington) --- He renewed the covenant with God, (chap. ix., and x.) sent for the sacred fire, and established a library at Jerusalem, 2 Machabees i. 19, 34., and ii. 13. (Haydock)

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

This book is, by the authors of the Vulgate Latin and Arabic versions, called the "Second" Book of Ezra, it being a continuation of the same history, and was by the Jews reckoned as one book with Ezra; Kimchi on Isa 9:7, calls it Ezra, so the Talmud ^a; and it has been quoted by Christian writers under his name; see the argument of the book of Ezra; but not as if it was written by him; for it is a clear case it was written by Nehemiah, whose name it bears, as appears from Neh 1:1 and throughout Nehemiah speaks of himself under the first person; and the style also is very different from that of Ezra, being plainer and easier than his. It has always had a place in the canon of Scriptures, both with Jews and Christians; and is of use to show the fulfilment of the prophecy of Zechariah, and especially of Daniel concerning the building of the wall of Jerusalem in troublesome times; to carry on the history of the Jews, and describe the state of the church in those times, what opposition was made to it, and what enemies it had, and what must be expected when any work of God is set about; it is the last of the historical books that was written, as is thought, and contains an history of the space of about twelve years, from the twentieth of Artaxerxes to the thirty second of his reign, see Neh 1:1.

Gill: Nehemiah 13 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 13

This chapter relates the reformation of various abuses crept in among the Jews by Nehemiah, who removed the Moabites and Ammonites, mixed with them, Neh 13:1, threw the household goods of Tobiah out of a chamber of the temple, and restored it to its former use, Neh 13:4, took care that the Levites had their portion given them which had been kept from them, Neh 13:10 prevented the profanation of the sabbath by selling goods on that day, Neh 13:15, and put a stop to the marrying of strange wives, which had prevailed again among them, Neh 13:23.