Text -- Nehemiah 4:23 (NET)

4:23 We did not change clothes– not I, nor my relatives, nor my workers, nor the watchmen who were with me. Each had his weapon, even when getting a drink of water.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 4:23

When they were to wash and cleanse themselves from some impurity, which might befal them or their garments.

Clarke: Neh 4:23

None of us put off our clothes, saving that every one put them off for washing - The Hebrew for all this is only אין אנחנו פשטים בגדינו איש שלחו המים ein anachnu poshetim begadeynu ish shilcho hammayim ; which Montanus translates, Non nos exuentes vestes nostras, vir missile suum aquas ; "We, not putting off our garments, a man his dart to the waters."Of this latter clause what sense can be made? Let us hear what the ancient versions say

The Vulgate, Unusquisque tantum nudabatur ad baptismum , "Every one stripped himself for the bath.

The Septuagint omit the latter part of this clause, And there was none of us who put off his garments

The Syriac, "None of us put off his clothes for a month each in his turn

The Arabic, "Nor did we put off our clothes, but with our arms, at the end of a month.

There is a remarkable reading in one of De Rossi’ s MSS. אין אנחנו פשטים בגדינו משלחהעל המים, We did not lay aside our garments, but in order to send them to the washing. This is most likely the sense of the place

It is curious to see how our old versions translate the place

Coverdale: We put never of our clothes, so much as to wash ourselves. - 1535

Becke: We put never of our clothes, so muche as to washe ourselves. - 1549

Cardmarden: We put never of oure clothes no more than the other dyd theyr harnesse, save onely bycause of the water. - 1566

This shows how all interpreters have been puzzled with this vexatious clause

The reading from De Rossi’ s MS., given above, is the most likely to be the true one, because it gives a good sense, which cannot be found in the Hebrew text as it now stands. The general meaning is sufficiently evident; they worked nearly day and night, only had their hours by turns for repose; this did not permit them time sufficient to undress themselves in order to take regular sleep, therefore they only put off their clothes when they were obliged to get them washed.

TSK: Neh 4:23

So neither I : Neh 5:16, Neh 7:2; Jdg 9:48; 1Co 15:10

saving that : etc. or, every one went with his weapon for water, Jdg 5:11; The original of this obscure clause is ish shilcho hammayim , which is rendered by Montanus, vir missile suum aquas , ""a man his dart to the waters,""of which it is difficult to make sense. It is wholly omitted by the LXX; and one of De Rossi’ s manuscripts reads, meshallachah al hammayim , ""in order to send them to the water.""

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 4:23

Saving ... - The text here is probably unsound. It yields no satisfactory sense. See the margin.

Poole: Neh 4:23

None of us put off our clothes neither by day, nor by night, as the manner is when we go to bed; they constantly kept themselves in a readiness for fighting.

Saving that every one put them off for washing when they were to wash and cleanse themselves from some natural or moral impurity, which might befall them or their garments.

Haydock: Neh 4:23

Clothes, even to sleep. ---

Only. Septuagint (Complutensian), "man and his arms to the water." (Haydock) ---

They went armed to fetch water; (Malvenda) or they had their armour and water always at hand. (Junius, &c.) ---

Hebrew, "each kept his dart at the water." It may have various senses. (Calmet) ---

Protestants agree with the Vulgate, " saving that every one put them off for washing" (Haydock) them, or themselves. (Tirinus)

Gill: Neh 4:23

So neither I, nor my brethren,.... The nobles and rulers:

nor my servants; his domestic servants that waited upon him:

nor the men of the guard which followed me; his bodyguard, which attended him as a commissioner of the king of Persia for state and grandeur:

none of us put off our clothes; at night when they laid themselves down to sleep, but laid in, them, that they might be ready upon an alarm made:

saving that everyone put them off for washing; not for common washing, because dirty, but for washing on account of ceremonial uncleanness, which required washing both of bodies and garments, see Lev 15:5, &c. and the Vulgate Latin version expresses it by baptism, as the apostle calls such ceremonial ablutions in Heb 6:2. It is in the margin of our Bibles, "everyone went with his weapon for water"; when he went to Siloam, or any other place, for water, he took a weapon with him to defend himself upon occasion; which is no bad sense of the words. Noldius ^g renders the words, "everyone with his weapon (and) water"; both were at his bolster, ready, if wanted, see 1Sa 26:11.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 4:23

¹ tn Heb “strip off our garments.”

² tc Heb “a man, his weapon, the waters.” The MT, if in fact it is correct, is elliptical and difficult. Some scholars emend the MT reading הַמָּיִם (hammayim, “the waters”) to בִּמִנוֹ (bimino, “in his right hand”; cf. NAB, NRSV) or מִינוּ(י)הֵ (heminu, “they held on the right side”).

Geneva Bible: Neh 4:23

So neither I, nor my brethren, nor my servants, nor the men of the guard which followed me, none of us put off our clothes, [saving that] every one put them off ^{( l )} for washing.

^{( l )} That is, when they purified themselves or else when they washed their clothes.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 4:1-23

1 While the enemies scoff, Nehemiah prays and continues the work.

7 Understanding the wrath and secrets of the enemy, he sets a watch.

13 He arms the labourers;

19 and gives military precepts.

MHCC: Neh 4:16-23

We must watch always against spiritual enemies, and not expect that our warfare will be over till our work is ended. The word of God is the sword of the Spirit, which we ought to have always at hand, and never to have to seek for it, either in our labours, or in our conflicts, as Christians. Every true Christian is both a labourer and a soldier, working with one hand, and fighting with the other. Good work is likely to go on with success, when those who labour in it, make a business of it. And Satan fears to assault the watchful Christian; or, if attacked, the Lord fights for him. Thus must we wait to the close of life, never putting off our armour till our work and warfare are ended; then we shall be welcomed to the rest and joy of our Lord.

Matthew Henry: Neh 4:16-23

When the builders had so far reason to think the design of the enemies broken as to return to their work, yet they were not so secure as to lay down their arms, knowing how restless and unwearied they were in their attempts, and that, if one design failed, they would be hatching another. Thus must we watch always against our spiritual enemies, and not expect that our warfare will be accomplished till our work is. See what course Nehemiah took, that the people might hold themselves in a readiness, in case there should be an attack. 1. While one half were at work, the other half were under their arms, holding spears, and shields, and bows, not only for themselves but for the labourers too, who would immediately quit their work, and betake themselves to their weapons, upon the first alarm, Neh 4:16. It is probable that they changed services at stated hours, which would relieve the fatigue of both, and particularly would be an ease to the bearers of burdens, whose strength had decayed (Neh 4:10); while they held the weapons, they were eased and yet not idle. Thus dividing their time between the trowels and the spears, they are said to work with one hand and hold their weapons with the other (Neh 4:17), which cannot be understood literally, for the work would require both hands; but it intimates that they were equally employed in both. Thus must we work out our salvation with the weapons of our warfare in our hand; for in every duty we must expect to meet with opposition from our spiritual enemies, against whom we must still be fighting the good fight of faith. 2. Every builder had a sword by his side (Neh 4:18), which he could carry without hindering his labour. The word of God is the sword of the Spirit, which we ought to have always at hand and never to seek, both in our labours and in our conflicts as Christians. 3. Care was taken both to get and give early notice of the approach of the enemy, in case they should endeavour to surprise them. Nehemiah kept a trumpeter always by him to sound an alarm, upon the first intimation of danger. The work was large, and the builders were dispersed; for in all parts of the wall they were labouring at the same time. Nehemiah continually walked round to oversee the work and encourage the workmen, and so would have speedy intelligence if the enemy made an attack, of which, by sound of trumpet, he would soon give notice to all, and they must immediately repair to him with a full assurance that their God would fight for them, Neh 4:18-20. When they acted as workmen, it was requisite they should be dispersed wherever there was work to do; but when as soldiers it was requisite they should come into close order, and be found in a body. Thus should the labourers in Christ's building be ready to unite against a common foe. 4. The inhabitants of the villages were ordered to lodge within Jerusalem, with their servants, not only that they might be the nearer to their work in the morning, but that they might be ready to help in case of an attack in the night, Neh 4:22. The strength of a city lies more in its hands than in its walls; secure them, and God's blessing upon them, and be secure. 5. Nehemiah himself, and all his men, kept closely to their business. The spears were held up, with the sight of them to terrify the enemy, not only from sun to sun, but from twilight to twilight every day, Neh 4:21. Thus ought we to be always upon our guard against our spiritual enemies, not only (as here) while it is light, but when it is dark, for they are the rulers of the darkness of this world. Nay, so very intent was Nehemiah upon his work, and so fast did he hold his servants to it, that while the heat of the business lasted neither he himself nor his attendants went into bed, but every night lay and slept in their clothes (Neh 4:23), except that they shifted them now and then, either for cleanliness or in a case of ceremonial pollution. It was a sign that their heart was upon their work when they could not find time to dress and undress, but resolved they would be at all times ready for service. Good work is likely to go on successfully when those that labour in it thus make a business of it.

Keil-Delitzsch: Neh 4:15-23

(4:9-17)

Thus was the design of the enemy circumvented, and the Jews returned totheir work on the wall, which they had forsaken to betake themselves totheir weapons. The manner in which they resumed their building workwas, that one half held weapons, and the other half laboured with weaponsin hand.

Neh 4:15

When our enemies heard that it (their intention) was known tous, and (that) God had brought their counsel to nought (through themeasures with which we had met it), we returned all of us to the wall,every one to his work. The conclusion does not begin till ונּשׁוב , האל ויּפר belonging to the premiss, in continuation of נודא כּי .

Neh 4:16-18

From that day the half of my servants wrought at the work,and the other half of them held the spears and shields, the bows and thearmour, i.e., carried the arms. The servants of Nehemiah are his personalretinue, Neh 4:17, Neh 5:10, Neh 5:16, namely, Jews placed at his disposal as Pechahfor official purposes. The ו before הרמחים was probablyplaced before this word, instead of before the המּגנּים following, by a clerical error; for if it stood before the latter also, it mightbe taken in the sense of et - et . מצזיקים , instead of beingconstrued with בּ , is in the accusative, as also in Neh 4:11, and even in Jer 6:23and Isa 41:9, Isa 41:13. Unnecessary and unsuitable is the conjecture of Bertheau,that the word בּרמחים originally stood after מצזיקים , and that a fresh sentence begins with והרמחים : andthe other half held the spears; and the spears, the shields, and the bows,and the armour, and the rulers, were behind the whole house of Judah, - astrange combination, which places the weapons and rulers behind thehouse of Judah. Besides, of the circumstance of the weapons being placedbehind the builders, so that they might at any moment seize them, we notonly read nothing in the text; but in Neh 4:11 and Neh 4:12 just the contrary, viz.,that the builders wrought with one hand, and with the other held aweapon. "The rulers were behind all the house of Judah,"i.e., each was behind hisown people who were employed on the work, to encourage them in theirlabour, and, in case of attack, to lead them against the enemy. - In Neh 4:11 בּחומה הבּונים is prefixed after the manner of atitle. With respect to those who built the wall, both the bearers of burdenswere lading with the one hand of each workman, and holding a weaponwith the other, and the builders were building each with his sword girt onhis side. The ו prefixed to הנּשׂאים and הבּנים meansboth; and בסּבל נשׂא , bearers of burdens, who clearedaway the rubbish, and worked as labourers. These, at all events, could dotheir work with one hand, which would suffice for emptying rubbish intobaskets, and for carrying material in handle baskets. ידו בּעחת , literally, with the one (namely) of his hands that was doingthe work. The suffix of ידו points to the genitive following. ואחת אחת , the one and the other hand. השּׁלח ,not a missile, but a weapon that was stretched out, held forth, usually asword or some defensive weapon: see rem. on Jos 2:8; 2Ch 32:5. Thebuilders, on the contrary, needed both hands for their work: hence theyhad swords girt to their sides. "And he that sounded the trumpet wasbeside me."Nehemiah, as superintendent of the work, stood at the head ofhis servants, ready to ward off any attack; hence the trumpeter was besidehim, to be able to give to those employed on the wall the signal for speedymuster in case danger should threaten.

Neh 4:19-21

Hence he said to the nobles, the rulers, and the rest of thepeople, i.e., all employed in building, "The work is much (great) and wide,and we are separated upon the wall one far from another; in what place yehear the sound of the trumpet, assemble yourselves to me: our God willfight for us."- In Neh 4:15 the whole is summed up, and for this purpose thematter of Neh 4:10 is briefly repeated, to unite with it the further statementthat they so laboured from early morning till late in the evening. "We(Nehemiah and his servants) laboured in the work, and half of them (of theservants) held the spears from the grey of dawn till the stars appeared."

Neh 4:22

He took moreover, a further precaution: he said to the people(i.e., to the labourers on the wall, and not merely to the warriors of thecommunity, as Bertheau supposes): Let every one with his servant lodgewithin Jerusalem, i.e., to remain together during the night also, and not bescattered through the surrounding district, "that they may be guardianshipfor us by night and labour by day."The abstracts, guardianship andlabour, stand for the concretes, guards and labourers. As לנוּ , tous , refers to the whole community separated on the walls, so is ונערו אישׁ to be understood of all the workers, and not of thefighting men only. From ונערו אישׁ it only appearsthat the fathers of families and master builders had servants with them aslabourers.

Neh 4:23

Nehemiah, moreover, and his brethren (his kinsmen and themembers of his house), and his servants, and the men of the guard in hisretinue, were constantly in their clothes ("not putting off our clothes"torest). The last words, המּים שׁלחו אישׁ arevery obscure, and give no tolerable sense, whether we explain המּים of water for drinking or washing. Luther translates, Every one leftoff washing; but the words, Every one's weapon was water, can never bearthis sense. Roediger, in Gesen. Thes. s.v. שׁלח , seeks to alter המים into בידו , to which Böttcher ( N. krit. Aehrenl . iii. p. 219) rightly objects: "how could בידו have been alteredinto המּים , or המּים have got into the text at all, ifsome portion of it had not been originally there? What this בידו expresses, would be far more definitely given with the very slightcorrection of changing the closing ם of המּים , and reading המינו = המינוּ (comp. 2Sa 14:19); thus each had taken hismissile on the right (in his right hand), naturally that he might be ready todischarge it in case of a hostile attack."This conjecture seems to us ahappy emendation of the unmeaning text, since נוּ might easily havebeen changed into ם ; and we only differ in this matter from Böttcher, bytaking שׁלח in its only legitimate meaning of weapon, andtranslating the words: And each laid his weapon on the right, viz., when helaid himself down at night to rest in his clothes, to be ready for fighting atthe first signal from the watch.

Constable: Neh 1:1--7:73

I. THE FORTIFICATION OF JERUSALEM chs. 1--7

"The first seven chapters of Nehemiah as well as 12:31-13:31 are written in the first person. This, as well as all or part of Neh 11 and the rest of Neh 12, constitutes what is called the Nehemiah Memoirs. As such it offers an extensive look into the life and heart of an outstanding servant of God that is unique to the Old Testament."⁴

Constable: Neh 3:1--7:5

B. The Rebuilding of the Walls 3:1-7:4

Nehemiah described the reconstruction of the walls starting with the Sheep Gate near the city's northeast corner moving counterclockwise. This record honors those who by building helped reestablish Israel in the Promised Land in harmony with God's will (cf., e.g., Isa. 52:11-12).

Constable: Neh 4:1-23

2. The opposition to the workers ch. 4

Any attempt to fulfill God's desires will almost certainly draw opposition from God's enemies.

"The real test of a leader is how he or she faces crises and reacts to opposition. This chapter recounts several forms of opposition and how Nehemiah confronted them."³⁹

The Jews' enemies used ridicule (vv. 1-6) as well as armed resistance (v. 8) to oppose the work. A better translation of the Hebrew word rendered "wealthy" (v. 2) is "army."

"The Hebrew root mll is occasionally used in the OT to denote the fading or withering of a plant (Isa. 16:8; 24:7; etc.). It is also used of people without any hope (Isa. 19:8; Hos. 4:3). It is employed here in Nehemiah [translated "feeble," v. 2] to ridicule the Jews."⁴⁰

Nehemiah based his imprecatory prayer (vv. 4-5) on God's promise that He would bless those who blessed Abraham's descendants and curse those who cursed them (Gen. 12:1-3).

"God's people should always regard prayer not as a last resort but as our primary weapon against opposition."⁴¹

We should probably understand Nehemiah's request that God would not forgive their sin (v. 5) as referring to their sin of opposing the builders, not all their sins.

"The iniquities and sins were committed by sneering at the work God had commanded. The prayer was thus not vindictive because the Jews were insulted, but because God's work was ridiculed."⁴²

"To understand such violent language, we need to appreciate fully the sense of the divine purpose at work, so that opposition is not seen in human terms but as opposition to God himself."⁴³

Furthermore, God had already pronounced judgment on Israel's enemies, so Nehemiah was praying according to God's will that He would deliver Jerusalem from her enemies (Josh. 1:5). Finally, Nehemiah was asking God to take vengeance, which is His work, not the work of Nehemiah or other believers (cf. Deut. 32:35; Rom. 12:19).⁴⁴

Nehemiah and the people's responses to opposition--prayer, continued work, and self-defense (v. 9)--are the proper ones whenever an enemy seeks to stop the building of what God has commanded (e.g., His church, cf. Matt. 16:18).

With the added opposition of the Ashdodites, the residents of a formerly Philistine town (v. 7), the Jews' enemies surrounded them on all sides: north, south, east, and west. Josephus wrote, "They slew many of the Jews."⁴⁵

The workers became discouraged by their own fatigue, the immensity of their task, and the threats of their enemies (vv. 10-12). Nehemiah responded by increasing security, focusing their attention again on God, and reminding them of their duty to protect their families and property (vv. 13-14).⁴⁶ His approach proved effective (vv. 15-16).

The Jews were willing to make temporary sacrifices and endure some discomfort to finish the work God had given them to do (vv. 17-23). In this they are a model for all of us who serve God.

Guzik: Neh 4:1-23

Nehemiah 4 - Enemies Try to Stop the Work

A. Sanballat and Tobiah ridicule the work of God.

1. (1-3) The attempt to discourage the workers.

But it so happened, when Sanballat heard that we were rebuilding the wall, that he was furious and very indignant, and mocked the Jews. And he spoke before his brethren and the army of Samaria, and said, "What are these feeble Jews doing? Will they fortify themselves? Will they offer sacrifices? Will they complete it in a day? Will they revive the stones from the heaps of rubbish; stones that are burned?" Now Tobiah the Ammonite was beside him, and he said, "Whatever they build, if even a fox goes up on it, he will break down their stone wall."

a. But it so happened, when Sanballat heard that we were rebuilding the wall, that he was furious and very indignant: Sanballat and Tobiah were first deeply disturbed when they heard a man wanted to help the people of Jerusalem (Nehemiah 2:10). Then they used scorn and intimidation to prevent the work from starting (Nehemiah 2:19). Now that the work had begun, they were furious and very indignant.

b. And mocked the Jews: The nature of their discouraging attack is evident. They used a mocking, sarcastic tone and mocked the Jews . . . these feeble Jews . . . will they . . . will they . . . will they . . . even if a fox goes up on it, he will break down their stone wall.

i. Will they sacrifice has the idea of, "Will they seek God through sacrifice and expect Him to miraculously build the walls? Will they pray the walls up?" Will they complete it in a day has the idea of "Do they have any idea what they are taking on? This isn't an easy project."

ii. Like most attacks of discouragement, there is a trace of truth in the words of the enemy. As builders, the Jews were feeble. They would not complete it in a day. They didn't have the best materials to work with. A lying, discouraging attack will often have some truth in it, but it will neglect the great truth: God was with them and has promised to see them through.

iii. Sanballat and Tobiah sought to bring the discouragement through criticism. Charles Swindoll points out that there were many of them together doing the sarcastic, mocking criticism - and observes "critics run with critics." One measure of a leader is to be able to measure criticism; to not allow one to be run down by the critical, while still be sensitive to God's voice even in the midst of criticism.

iv. Discouragement is such a powerful weapon because it is somewhat the opposite of faith. Where faith believes God and His love and promises, discouragement looks for and believes the worst - and tends to pretty much forget about who God is and what He has promised to do.

c. He will break down their stone wall: Tobiah made a huge mistake. He called the wall their stone wall; it wasn't their wall at all, but God's - he was criticizing God's wall, God's work.

i. Critics who bring nothing but discouragement often miss what God is doing; because they don't like the wall, they can't believe it is God's work. In the same way, the church is God's church; Jesus loves His bride. One should always be careful about the way you talk about Jesus' bride.

d. Furious and very indignant, and mocked the Jews: Because Nehemiah and the workers did in fact have legal protection from the king (proven by the letters mentioned in Nehemiah 2:7), Sanballat and Tobiah had no authority to actually stop the work. All they could do was to discourage the Jews into stopping.

i. The exact same attack comes into the life of the believer who is legally set free by his King. Yet they can be discouraged into drawing back from what God has set before them.

ii. We work differently under faith or under discouragement. We pray differently under faith or under discouragement. We read and hear the word differently under faith or under discouragement. It is no wonder that Satan works so hard to keep us from faith and keep us in discouragement.

iii. Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him. But we are not of those who draw back to perdition, but of those who believe to the saving of the soul. (Hebrews 10:38-39)

2. (4-5) Nehemiah comes against the discouraging attack with prayer.

Hear, O our God, for we are despised; turn their reproach on their own heads, and give them as plunder to a land of captivity! Do not cover their iniquity, and do not let their sin be blotted out from before You; for they have provoked You to anger before the builders.

a. Hear, O our God: Nehemiah's response was a great example. He didn't debate, he didn't form a committee, he didn't even deal with the two enemies directly. Instead, he took it to God in prayer.

i. For Nehemiah, prayer was a first resource, not a last resort. When times of opposition come, God wants us to rely on Him - and the purest way of expressing our reliance on God is through prayer.

b. Hear, O our God, for we are despised: In his prayer, Nehemiah first asked for God's attention and mercy. God did care about Nehemiah and the work of rebuilding, but Nehemiah needed God to display it and he also needed to sense God's presence and care.

c. Turn their reproach on their own heads . . . give them as plunder . . . do not cover their iniquity: Nehemiah then asked God to battle their enemies for them. He depended on God to fight the battle. God gave him a work to do, and he would not be distracted from it.

i. This prayer seems pretty tough, but prayers in the Psalms are even tougher: Breath their teeth in their mouth, O God! (Psalm 58:6) Let their dwelling place be desolate; let no one live in their tents (Psalm 69:25). It is proper for a child of God to pray such a prayer, because they are giving their violent inclinations over to God, and letting Him deal with them.

ii. If we are angry and someone or have a real enemy, then we can go at them in prayer. Never in the sense of praying evil upon them, but in turning them over to a good and just God, because He knows exactly what to do with them.

d. They have provoked You to anger: Finally, Nehemiah's prayer gave God a reason to show mercy and to come against his enemies. Nehemiah recognized that this was God's cause, not his own.

3. (6) The result after the attack and Nehemiah's defense in prayer: the work continues on with greater and greater strength.

So we built the wall, and the entire wall was joined together up to half its height, for the people had a mind to work.

a. So we built the wall: God answered the prayer by giving them all a mind to work. A mind to work is a gift from God, and no significant job will ever be accomplished until people come together with a mind to work.

i. This is exactly what Satan wants to destroy with his attacks - the mind to work. He wants to make us feel defeated, or passive, or self-focused, or discouraged.

ii. "Critics demoralize. Leaders encourage. When the critics spoke, the workmen heard them and were demoralized. But when the capable leader stepped up and said, 'Let's look at it God's way, stay at the job,' the crew members were back in there." (Swindoll)

b. For the people had a mind to work: The immediate answer to the prayer made no difference in the enemies. The prayer was answered in the people of God doing the work. Nehemiah's prayer asked God to take care of his enemies, and God answered by taking care of His people.

i. We often miss God's answer of our prayers, because we pray for Him to do a work in the lives of others we are in conflict with - and He answers by moving in our lives, but we resist that moving. It is as if He tried to give us a mind to work in a situation, but we resisted it.

c. The entire wall was joined together up to half its height: The work was half finished. It was an exciting, but dangerous time; much had been done, but much was left to do. Fatigue and discouragement were ready to set in, if given an opportunity.

B. Sanballat and Tobiah plan to lead a violent attack against the work.

1. (7-8) The conspiracy to attack the work.

Now it happened, when Sanballat, Tobiah, the Arabs, the Ammonites, and the Ashdodites heard that the walls of Jerusalem were being restored and the gaps were beginning to be closed, that they became very angry, and all of them conspired together to come and attack Jerusalem and create confusion.

a. The gaps were beginning to be closed: The wall was only half as high as it should be, but it was almost continuous now. Therefore, the enemies of the work became very angry.

i. It must be that the work of God often makes the enemy of our soul angry. He must often rage against the progress being made by God's people in touching a lost world for Jesus Christ. It's not bad to make the devil angry.

b. All of them conspired together to come and attack: As the work progressed the enemies became more serious. Now they didn't simply complain or mock, they threatened and planned for violence.

i. On the one hand, this was serious: the wall was built to protect against the attacks of violence, and now it seemed that the very building of the wall may prompt an attack to come. It would have been easy for the people to fear and to think perhaps all their work would be made useless.

ii. On the other hand, this wasn't serious at all. We notice that they didn't attack - they just talked about it. Sanballat and Tobiah were hoping that the threat of attack would be enough. Satan uses the same strategy of fear against us, and if we are paralyzed by a threat the threat has worked - even when nothing actually happens against us.

c. And create confusion: This is an important strategy of Satan - to create confusion among the people of God. A confused people will never move forward and fulfill God's work. They are usually confused because they are distracted by the enemies tricks instead of focusing on God and His promises.

2. (9) The attack defended by prayer and watching.

Nevertheless we made our prayer to our God, and because of them we set a watch against them day and night.

a. Nevertheless we made our prayer to God: Nothing would make them stop depending on God through prayer. They might have given up, believing the continued attack was a failure on God's part to answer prayer before - but they had more trust in God than that.

i. God allowed the attack to go on, even though He could have instantly swept it away. Yet He allowed it to continue because He was delighted that His people drew closer to Him with a deeper trust than ever before. God did His perfect work both in building the walls and His people.

b. We set a watch: They also knew that prayer didn't mean they were to do nothing. They used sanctified common sense to do what they should have, protecting against attack, using willing servants of God to be the wall until the wall was built.

i. It isn't hard to imagine some super-spiritual among them saying, "Now Nehemiah, we don't need to set a watch. We have prayed, and God will protect us." Nehemiah would likely respond, "Yes, God will protect us, and He will as He finds us doing our duty before Him. Set the guard."

ii. When we see an area of our Christian life that needs particular attention, it isn't enough to pray. You need to set a watch as well - give special attention and accountability to that area of your life until you are walking in consistent victory.

iii. Our prayers do not replace our actions; they make our actions effective for God's work.

c. Day and night: This shows that Nehemiah was determined. He wouldn't let the security of daylight or the sleepiness of night keep him from the work. This sent a powerful message.

i. It sent a message to the people of God saying, "We are committed. This is going to succeed, because God is with us, and will enable us to overcome every obstacle."

ii. It sent a message to the enemies saying, "You will not succeed. God's work is going on, and will not be stopped. We will make whatever sacrifices necessary to see it done - weary days, sleepless nights, it doesn't matter."

iii. It sent a message to God: "We trust in You, and our faith is a living faith - a faith of actions, not just words. We love and trust You, LORD."

C. Challenges from the inside and the outside.

1. (10) The challenge from the inside: discouragement among the people because the work seemed too big.

Then Judah said, "The strength of the laborers is failing, and there is so much rubbish that we are not able to build the wall."

a. Then Judah said: Judah was supposed to be the strongest, bravest tribe. It was the tribe of great kings and ultimately, the Messiah Himself. It was a special challenge and a discouragement to have this word come from the tribe of Judah.

i. Nehemiah and the Jews rebuilding Jerusalem have been standing strong in the face of attack; but now that the rebuilding work is at the half-way point, and wall is almost continuous, special challenges arise.

b. The strength of the laborers is failing: The half-way point (mentioned in Nehemiah 4:6) is a dangerous place. Much remains to be done, but fatigue sets in because much has already been done.

i. It isn't enough to just begin well. Many a team has had a great first half - only to lose in the final minutes. The rebuilding work has gone very well and many obstacles have been overcome - but the job isn't done yet, the game isn't over yet, there is still time to lose.

c. There is so much rubbish: The work of rebuilding the walls was not only construction, but cleaning and hauling away the rubbish. The ruins of the walls, lying in waste for 100 years had become a collecting point for all kinds of rubbish.

i. Clearing away the rubbish was not an option - it had to be done. The destroyed parts of the wall and the accumulated rubbish had to be cleared away so the walls could be rebuilt upon their foundations. If they didn't do this, the walls wouldn't stand at all.

ii. In our Christian life, nothing much can be built for God's glory unless rubbish is swept away as well. Taking out the garbage can be discouraging work - but it must be done.

e. We are not able to build the wall: So the excavation work had to start. Before they could build the walls up, they had to tear down and clear away the rubbish. They had to go down before they could go up.

i. It was difficult because often, the work of building is a lot easier - or more fun - than clearing away the rubbish.

ii. It was difficult because as the mound of rubbish was torn down, the city was even more vulnerable than before. We can see some thinking, "Don't take away the rubbish; our enemies are near and you merely clear a path for them to come in."

iii. It was difficult because there have always been those who will defend any heap of rubbish, no matter how useless it is. "Well, my grandfather had that pile of rubbish, and if it was good enough for him, it is good enough for us!" This is bad thinking; we should clear away the old, so we can build on the true foundation.

iv. The heart of the people as shown in verse 10 must have been a discouragement for Nehemiah; it's easy to lead when your followers are full of enthusiasm and have a heart to work. But what do you do when that begins to fade?

2. (11) The challenge from the outside: the enemies plan a surprise attack.

And our adversaries said, "They will neither know nor see anything, till we come into their midst and kill them and cause the work to cease."

a. And our adversaries said: Verse ten may mark the lowest point in the spirits of those doing the work. Things were already in a bad state, and the discouraged workers felt like giving up. Now, the enemy planned its raid on the workers, to crush those rebuilding the walls.

b. They will neither know nor see anything: It is doubtful these enemies knew exactly how discouraged the people of God were. But certainly, the counsels of spiritual darkness in high places knew - and the attack was planned.

i. We can almost imagine the spiritual ranks of darkness suggesting to the adversaries of God's people: "Now! Now is the time to attack! Do not delay, and you will crush them!" They knew Israel's state of discouragement made an evil victory possible.

ii. The attacks we suffer from spiritual forces of darkness are just as strategically timed. Our spiritual enemies know when we are discouraged, tired, angry, or proud in self-confidence.

c. They will neither know nor see anything: Often, attacks from the adversary are successful only if they come as a surprise. When God's people are on guard, the enemy sees little victory.

d. Kill them and cause the work to cease: The enemies of God's people paid a back-handed compliment by saying this. They knew by now the only way to get them to stop serving God and doing His work was to kill them.

i. This cannot be said of every servant of God today. For many, the devil does not have to kill them because discouragement, compromise, money, relationships, frustration, or trouble get them to stop serving God.

3. (12) God allows the Jews to be warned about the coming attack.

So it was, when the Jews who dwelt near them came, that they told us ten times, "From whatever place you turn, they will be upon us."

a. The Jews who dwelt near them came: This is a wonderful example of the power and goodness of God. The enemies of God and His people did their best, but God was always in control. The enemies did not know there were faithful Jews listening to their plotting.

b. They told us ten times: It is easy to picture this scene, and see the informants repeating over and over again, "An attack is coming! It's for real! They will defeat us!" From whatever place you turn, they will be upon us!

i. These who overheard the plan didn't have the wisdom to know what to do in response. They were in a panic, and they were probably troubled that Nehemiah didn't also panic.

4. (13-14) Nehemiah organizes the defense.

Therefore I positioned men behind the lower parts of the wall, at the openings; and I set the people according to their families, with their swords, their spears, and their bows. And I looked, and arose and said to the nobles, to the leaders, and to the rest of the people, "Do not be afraid of them. Remember the Lord, great and awesome, and fight for your brethren, your sons, your daughters, your wives, and your houses."

a. Therefore: These verses tell us what Nehemiah did, but we can also think of what Nehemiah could have done in this situation.

i. He could have done nothing - and even been spiritual about it. "Well brother, we're just trusting in the Lord. We prayed about it, and believe the Lord will deliver us somehow."

ii. He could have panicked - and started thinking it was his job alone to defend against the attack.

iii. What he did was to wisely and calmly trust God in the midst of the storm, and to do the concrete things God would have him do to obtain the victory.

b. Their swords, their spears, and their bows: Nehemiah commanded them to bring out their armor. It was time to get serious, to put on the full armor, and to get ready to fight with every resource they had.

c. Do not be afraid of them. Remember the LORD, great and awesome: Nehemiah put their mind in the right perspective. The challenge was great but there was no reason for fear. He who was in them was greater than he who was in the world.

d. Fight for your brethren, your sons, your daughters, your wives, and your houses: Nehemiah reminded them what they were fighting for. We fight most effectively for the Lord when we keep in mind how much there is to lose.

5. (15) The enemies shrink back.

And it happened, when our enemies heard that it was known to us, and that God had brought their plot to nothing, that all of us returned to the wall, everyone to his work.

a. When our enemies heard that it was known to us, and that God had brought their plot to nothing: Once they saw the defenses of the people of God, the enemies shrunk back. They didn't want a battle because they knew they would lose. What the enemies wanted was for the people of God to hand them the victory on a silver platter through failing to watch and be ready.

b. All of us returned to the wall, everyone to his work: This was the victory. Defending against the attack was not the victory; the people of God would not be at peace and security until the wall was rebuilt. Getting on with the work was the victory.

i. When we are under spiritual attack it is easy to feel that just enduring the storm is the victory. It isn't. The attack often comes to prevent your progress and work for the LORD. Victory is enduring the attack and continuing the progress and work for the LORD.

6. (16-18) The sword and the trowel.

So it was, from that time on, that half of my servants worked at construction, while the other half held the spears, the shields, the bows, and wore armor; and the leaders were behind all the house of Judah. Those who built on the wall, and those who carried burdens, loaded themselves so that with one hand they worked at construction, and with the other held a weapon. Every one of the builders had his sword girded at his side as he built. And the one who sounded the trumpet was beside me.

a. So that with one hand they worked at construction, and with the other held a weapon: Some of the servants did the work of defending and some did the work of building. The workers had a sword at their side and a trowel in their hands to get the work done. The kingdom of God is built with both a sword and a trowel, a sword to come against every spiritual force of wickedness in high places, and trowel to do the work of building up the people of God.

7. (19-23) Plans are made to keep a ready defense.

Then I said to the nobles, the rulers, and the rest of the people, "The work is great and extensive, and we are separated far from one another on the wall. Wherever you hear the sound of the trumpet, rally to us there. Our God will fight for us." So we labored in the work, and half of the men held the spears from daybreak until the stars appeared. At the same time I also said to the people, "Let each man and his servant stay at night in Jerusalem, that they may be our guard by night and a working party by day." So neither I, my brethren, my servants, nor the men of the guard who followed me took off our clothes, except that everyone took them off for washing.

a. The work is great and extensive, and we are separated far from one another: Nehemiah knew they had to keep in communication if the work was going to be done. The trumpets were a new way of communication there to meet the challenge.

b. Wherever you hear the sound of the trumpet, rally to us there: They stayed ready to sound the alarm at the slightest notice. They would not be caught off guard.

c. From daybreak until the stars appeared: They dedicated themselves to the work all the more, working hard from sunrise to past dark, even spending the night out at the job site to protect against attack.

d. So neither I, my brethren, my servants, nor the men of the guard who followed me took off our clothes: They kept their clothes on all the time because they did not want to be caught unprepared. They were always ready to respond to the blast of a trumpet.

i. Christians need to be armed with the same attitude today. They need to be always ready, always clothed with the righteousness of Jesus Christ, always wearing the armor of God, ready for that final trumpet blast that will gather us together with our LORD.

© 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 4 (Chapter Introduction)

Overview

Neh 4:1, While the enemies scoff, Nehemiah prays and continues the work; Neh 4:7, Understanding the wrath and secrets of the enemy, he sets a watch; Neh 4:13, He arms the labourers; Neh 4:19, and gives military precepts.

Poole: Nehemiah 4 (Chapter Introduction)

CHAPTER 4

The enemies scoff, and are angry, Neh 4:1-3 . Nehemiah prayeth against them and continueth the work, Neh 4:4-6 . Understanding the wrath and design of their enemies, he setteth a watch, Neh 4:7-12 . He armeth and encourageth the labourers, Neh 4:3-18 ; and giveth military precepts, Neh 4:9-23 .

Pretending contempt in his words when he had grief in his heart.

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 4 (Chapter Introduction)

(Neh 4:1-6) Opposition of Sanballat and others.

(Neh 4:7-15) The designs of the adversaries.

(Neh 4:16-23) Nehemiah's precautions.

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 4 (Chapter Introduction)

We left all hands at work for the building of the wall about Jerusalem. But such good work is not wont to be carried on without opposition; now here we are told what opposition was given to it, and what methods Nehemiah took to forward the work, notwithstanding that opposition. I. Their enemies reproached and ridiculed their undertaking, but their scoffs they answered with prayers: they heeded them not, but went on with their work notwithstanding (Neh 4:1-6). II. They formed a bloody design against them, to hinder them by force of arms (Neh 4:7, Neh 4:8, Neh 4:10-12). To guard against this Nehemiah prayed (Neh 4:9), set guards (Neh 4:13), and encouraged them to fight (Neh 4:14), by which the design was broken (Neh 4:15), and so the work was carried on with all needful precaution against a surprise (Neh 4:16-23). In all this Nehemiah approved himself a man of great wisdom and courage, as well as great piety.

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

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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 4 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 4

This chapter relates, how the Jews, while building, were mocked by their enemies, to which no answer was returned but by prayer to God, and they went on notwithstanding in their work, Neh 4:1 and how that their enemies conspired against them, to hinder them by force of arms, Neh 4:7 to oppose which, both spiritual and temporal weapons were made use of, so that the work was still carried on, Neh 4:13.