Text -- Nehemiah 10:33 (NET)

10:33 for the loaves of presentation and for the regular grain offerings and regular burnt offerings, for the Sabbaths, for the new moons, for the appointed meetings, for the holy offerings, for the sin offerings to make atonement for Israel, and for all the work of the temple of our God.

Commentary -- Word/Phrase Notes (per phrase)

JFB: Neh 10:29-37

This national covenant, besides containing a solemn pledge of obedience to the divine law generally, specified their engagement to some particular duties, which the character and exigency of the times stamped with great urgency and importance, and which may be summed up under the following heads: that they abstain from contracting matrimonial alliances with the heathen; that they would rigidly observe the sabbath; that they would let the land enjoy rest and remit debts every seventh year; that they would contribute to the maintenance of the temple service, the necessary expenses of which had formerly been defrayed out of the treasury of the temple (1Ch 26:20), and when it was drained, given out from the king's privy purse (2Ch 31:3); and that they would make an orderly payment of the priests' dues. A minute and particular enumeration of the first-fruits was made, that all might be made fully aware of their obligations, and that none might excuse themselves on pretext of ignorance from withholding taxes which the poverty of many, and the irreligion of others, had made them exceedingly prone to evade.

TSK: Neh 10:33

the showbread : Lev 24:5; 2Ch 2:4

the continual burnt : Num. 28:1-29:40; Heb 10:11

all the work : 2Ch 24:5-14

Commentary -- Word/Phrase Notes (per Verse)

Poole: Neh 10:33

Formerly

the shew-bread, and the continual meat-offering and

the continual burnt-offering were provided out of the treasuries of the temple, 1Ch 26:20 ; and when those failed, out of the king’ s treasure, 2Ch 31:3 . But now, both these failing, provision is here made for them another way.

For the holy things i.e. for the sacrifices, all which were holy.

The sin-offerings which are particularly mentioned, as most necessary and suitable to their present state, which was exceeding sinful, and therefore miserable, and calling aloud for atoning sacrifices.

Gill: Neh 10:33

For the shewbread,.... To defray the expenses of the twelve loaves, which every week were set on the table of shewbread, Lev 24:5,

and for the continual meat offering, and for the continual burnt offering; for the daily sacrifice, morning and evening, which always had a meat offering along with it, Exo 29:38,

of the sabbaths, and of the new moons; on which were additional sacrifices, Num 28:9,

and for the set feasts; of passover, pentecost, and tabernacles; in which also were offered other sacrifices, besides the daily one, Num 28:16,

and for the holy things: which were both by way of thanksgiving to God, and that they might feast and rejoice together:

and for the sin offerings, to make an atonement for Israel; for the whole body of the people, and so were made at the public expense:

and for all the work of the house of our God; whatever else was necessary that is not mentioned.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Neh 10:33

For the ^{( g )} shewbread, and for the continual meat offering, and for the continual burnt offering, of the sabbaths, of the new moons, for the set feasts, and for the holy [things], and for the sin offerings to make an atonement for Israel, and [for] all the work of the house of our God.

^{( g )} This states why they gave this third part of the shekel which was beyond the half shekel that they were required to pay, (Exo 30:13).

Commentary -- Verse Range Notes

TSK Synopsis: Neh 10:1-39

1 The names of them that sealed the covenant.

29 The points of the covenant.

MHCC: Neh 10:32-39

Having covenanted against the sins of which they had been guilty, they obliged themselves to observe the duties they had neglected. We must not only cease to do evil, but learn to do well. Let not any people expect the blessing of God, unless they keep up public worship. It is likely to go well with our houses, when care is taken that the work of God's house goes on well. When every one helps, and every one gives, though but little, toward a good work, the whole will come to be a large sum. We must do what we can in works of piety and charity; and whatever state we are placed in, cheerfully perform our duty to God, which will be the surest way to ease and liberty. As the ordinances of God are the appointed means of support to our souls, the believer will not grudge the expense; yet most people leave their souls to starve.

Matthew Henry: Neh 10:32-39

Having covenanted against the sins they had been guilty of, they proceed in obliging themselves to revive and observe the duties they had neglected. We must not only cease to do evil, but learn to do well.

I. It was resolved, in general, that the temple service should be carefully kept up, that the work of the house of their God should be done in its season, according to the law, Neh 10:33. Let not any people expect the blessing of God unless they make conscience of observing his ordinances and keeping up the public worship of him. Then it is likely to go well with our houses when care is taken that the work of God's house go on well. It was likewise resolved that they would never forsake the house of their God (Neh 10:39), as they and their fathers had done, would not forsake it for the house of any other god, or for the high places, as idolaters did, nor forsake it for their farms and merchandises, as those did that were atheistical and profane. Those that forsake the worship of God forsake God.

II. It was resolved, in pursuance of this, that they would liberally maintain the temple service, and not starve it. The priests were ready to do their part in all the work of God's house, if the people would do theirs, which was to find them with materials to work upon. Now here it was agreed and concluded, 1. That a stock should be raised for the furnishing of God's table and altar plentifully. Formerly there were treasures in the house of the Lord for this purpose, but these were gone, and there was no settled fund to supply the want of them. It was a constant charge to provide show-bread for the table, two lambs for the daily offerings, four for the sabbaths, and more, and more costly, sacrifices for other festivals, occasional sin-offerings, and meat-offerings, and drink-offerings for them all. They had no rich king to provide these, as Hezekiah did; the priests could not afford to provide them, their maintenance was so small; the people therefore agreed to contribute yearly, every one of them, the third part of a shekel, about ten pence a-piece for the bearing of this expense. When every one will act, and every one will give, though but little, towards a good work, the whole amount will be considerable. The tirshatha did not impose this tax, but the people made it an ordinance for themselves, and charged themselves with it, Neh 10:32, Neh 10:33. 2. That particular care should be taken to provide wood for the altar, to keep the fire always burning upon it, and wherewith to boil the peace-offerings. All of them, priests and Levites as well as people, agreed to bring in their quota, and cast lots in what order they should bring it in, which family first and which next, that there might be a constant supply, and not a scarcity at one time and an overplus at another, Neh 10:34. Thus they provided the fire and the wood, as well as the lambs for the burnt-offerings. 3. That all those things which the divine law had appointed for the maintenance of the priests and Levites should be duly paid in, for their encouragement to mind their business, and that they might not be under any temptation to neglect it for the making of necessary provision for their families. Then the work of the house of God is likely to go on when those that serve at the altar live, and live comfortably, upon the altar. First-fruits and tenths were then the principal branches of the ministers' revenues; and they here resolved, (1.) To bring in the first-fruits justly, the first-fruits of their ground and trees (Exo 23:19; Lev 19:23), the first-born of their children (even the money wherewith they were to be redeemed) and of their cattle, Exo 13:2, Exo 13:11, Exo 13:12 (this was given to the priests, Num 18:15, Num 18:16), also the first-fruits of their dough (Num 15:21), concerning which there is a particular order given in the prophecy concerning the second temple, Eze 44:30. (2.) To bring in their tenths likewise, which were due to the Levites (Neh 10:37), and a tenth out of those tenths to the priest, Neh 10:38. This was the law (Num 18:21-28); but these dues had been withheld, in consequence of which God, by the prophet, charges them with robbing him (Mal 3:8, Mal 3:9), at the same time encouraging them to be more just to him and his receivers, with a promise that, if they brought the tithes into the store-house, he would pour out blessings upon them, Neh 10:10. This therefore they resolved to do, that there might be meat in God's house, and plenty in the store-chambers of the temple, where the vessels of the sanctuary were, Neh 10:39. "We will do it (say they) in all the cities of our tillage, "Neh 10:37. In all the cities of our servitude, so the Septuagint, for they were servants in their own land, Neh 9:36. But (as Mr. Poole well observes), though they paid great taxes to the kings of Persia, and had much hardship put upon them, they would not make that an excuse for not paying their tithes, but would render to God the things that were his, as well as to Caesar the things that were his. We must do what we can in works of piety and charity notwithstanding the taxes we pay to the government, and cheerfully perform our duty to God in our servitude, which will be the surest way to ease and liberty in God's due time.

Keil-Delitzsch: Neh 10:33-39

(10:34-40)

Agreement to provide for the expenses of the temple and its ministers. - Ifthe community seriously intended to walk by the rule of God's law, theymust take care that the temple service, as the public worship of thecommunity, should be provided for according to the law and a firm footingand due solemnity thus given to religion. For this purpose, it wasindispensable to guarantee the contributions prescribed for the necessaryexpenses of the temple worship, and the support of its ministers. Hencethis entering into a solemn agreement to observe the law was regarded as asuitable occasion for regulating the services prescribed by the law withrespect to the temple and its ministers, and mutually binding themselvesto their observance.

Neh 10:33-34

We ordained for ourselves ( עלינוּ , upon us,inasmuch as such things are spoken of as are taken upon one). עלינוּ לתת , to lay upon ourselves the third part of a shekelyearly for the service of the house of our God. It is not said who were tobe bound to furnish this contribution, but it is assumed that it was a well-known custom. This appointed payment is evidently only a revival of theMosaic precept, Exo 30:13, that every man of twenty years of age andupwards should give half a shekel as a תּרוּמה to the Lord, - atribute which was still paid in Christ's days, Mat 17:24. In consideration,however, of the poverty of the greater portion of the community, it wasnow lowered to a third of a shekel. The view of Aben Ezra, that a third ofa shekel was to be paid in addition to the half shekel levied in conformitywith the law, is unsupported by the text. העבודה , the serviceof the house of God, is not the building and repairs of the temple, but theregular worship. For, according to Neh 10:34, the tax was to be applied to defraying the expensesof worship, to supplying the shew-bread, the continual meat and burntofferings (Num 28:3-8), the sacrifices for the Sabbaths, new moons (Num 28:9-15), and festivals (Num 28:16-29, 38), - for the קדשׁים ,holy gifts, by which, from their position between the burnt-offering andthe sin-offering, we may understand the thank-offerings, which wereoffered in the name of the congregation, as e.g., the two lambs atPentecost, Lev 23:19, and the offerings brought at feasts of dedication,comp. Exo 24:5; Ezr 6:17, - for the sin-offerings which were sacrificed atevery great festival; and finally for all the work of the house of our God,i.e., whatever else was needful for worship ( ל must be supplied from thecontext before כּל־מלאכת ). The establishment of such a tax for theexpenses of worship, does not justify the view that the contributionspromised by Artaxerxes in his edict, Ezr 7:20., of things necessary toworship had ceased, and that the congregation had now to defray theexpenses from their own resources. For it may readily be supposed, thatbesides the assistance afforded by the king, the congregation might alsoesteem it needful to furnish a contribution, to meet the increasedrequirements of worship, and thus to augment the revenues of the temple, - the royal alms being limited to a certain amount (see Ezr 7:22).

Neh 10:35

"And we cast lots among the priests, the Levites, and the peoplefor the wood-offering, to bring it into the house of our God, after ourhouses, at times appointed, year by year, to burn upon the altar of theLord our God, as it is written in the law."In the law we merely find itprescribed that wood should be constantly burning on the altar, and thatthe priest should burn wood on it every morning, and burn thereon theburnt-offering (Lev 6:12.). The law gave no directions concerning theprocuring of the wood; yet the rulers of the people must, at all events,have always provided for the regular delivery of the necessary quantity. Nehemiah now gives orders, as he himself tells us, Neh 13:31, which makethis matter the business of the congregation, and the several houses havesuccessively to furnish a contribution, in the order decided by casting lots. The words, "at times appointed, year by year,"justify the conclusion thatthe order was settled for several years, and not that all the different housescontributed in each year.

(Note: Josephus ( bello Jud . ii. 17. 6) speaks of a τῶν ξυλοφορίων ἑορτή , which he places on the fourteenth day of the month Λῶος ,i.e., Ab, the fifth month of the Jewish year. From this Bertheau infersthat the plural מזמּנים עתּים , here and Neh 13:31, denotes the one season or day of delivery in each year. Butthough the name of this festival is derived from the present verse, thelxx translating העצים קרבּן העצי על , πιρὶ κλήρον ξυλοφορίας , it appears even from what Josephus says of thisfeast, ἐν ᾗ πᾶσιν ἕθος ὕλην τῷ βωμῷ προσφέρειν , that thefeast of wood-carrying does not designate that one day of the year onwhich the wood was delivered for the service of the altar. Accordingto Mishna Taanit, ch. 4 (in Lightfoot's horae hebraicae in Matth . i. 1), nine days in the year were appointed for the delivery of wood,viz., 1st Nisan, 20th Tammuz, 5th, 7th, and 10th Ab, etc. Furtherparticulars are given in Lundius, jüd. Heiligtümer , p. 1067f. The feastof wood-carrying may be compared with our harvest festival; andBertheau's inference is not more conclusive than would be theinference that our harvest festival denotes the one day in the year onwhich the harvest is gathered in.)

Neh 10:36-38

It was also arranged to contribute the first-fruits prescribedin the law. The infinitive להביא depends on העמדנוּ ,and is co-ordinate with לתת , Neh 10:33. The first-fruits of the ground,comp. Exo 23:19; Exo 34:26; Deu 26:2; the first-fruits of all fruit trees, comp. Num 18:13; Lev 19:23; the first-born of our sons who were redeemedaccording to the estimation of the priest, Num 18:16, and of our cattle (i.e.,in the case of the unclean, the required redemption, Exo 13:12., Num 18:15), and the firstlings of the herds and of the flocks, the fat of whichwas consumed on the altar, the flesh becoming the share of the priests,Num 18:17. In Neh 10:38 the construction is altered, the first person of theimperfect taking the place of the infinitive: and we will bring the first-fruits. ערסות , probably groats or ground flour; see rem. on Num 15:20,etc. תרוּמות , heave-offerings, the offering in this connection, isprobably that of wheat and barley, Eze 45:13, or of the fruits of the field,which are suitably followed by the "fruit of all manner of trees."On "the first of the wine and oil,"comp. Num 18:12. These offerings offirst-fruits were to be brought into the chambers of the house of God,where they were to be kept in store, and distributed to the priests for theirsupport. "And the tithes of our ground (will we bring) to the Levites; andthey, the Levites, receive the tithes in all our country towns. (Neh 10:39) And apriest, a son of Aaron, shall be with the Levites when the Levites taketithes; and the Levites shall bring the tithe of the tithes to the house of ourGod, into the chambers of the treasury."The parenthetical sentences inthese verses, המעשׂרים הלויּם והם and הלויּם בּעשׂר , have been variously understood. עשׂר in the Piel and Hiphil meaning elsewhere to pay tithe, comp. Deu 14:22; Deu 26:12; Gen 28:22, many expositors adhere to this meaning in thesepassages also, and translate Neh 10:38 : for they, the Levites, must give again thetenth (to the priests); and Neh 10:39 : when the Levites give the tenth; while thelxx, Vulgate, Syriac, Rashi, Aben Ezra, Clericus, Bertheau, and others,take עשּׂר and העשׂיר in these sentences as signifying to collect tithe. We prefer the latter view, as giving a more suitable sense. For the remarkthat the Levites must give back the tenth (Neh 10:38) does not present soappropriate a motive for the demand that the tithes should be paid, as thatthe tithes are due to the Levites. Still less does the addition, in ouragricultural towns, suit the sentence: the Levites must give back the titheto the priests. Again, the fact that it is not said till Neh 10:39 that the Leviteshave to give the tenth of the tenth to the priests, speaks still more againstthis view. A priest is to be present when the Levites take the tenth, sothat the share of the priests may not be lessened. On "the tenth of thetenth,"comp. Num 18:26. Hezekiah had provided store-chambers in thetemple, in which to deposit the tithes, 2Ch 31:11.

Neh 10:39

Neh 10:39 is confirmatory of the preceding clause: the Levites were tobring the tithe of the tithes for the priests into the chambers of the temple;for thither are both the children of Israel and the Levites, to bring all heave-offerings of corn, new wine, and oil: for there are the holy vessels for theservice of the altar (comp. Num 4:15), and the priests that minister, andthe doorkeepers and the singers, for whose maintenance these giftsprovide. "And we will not forsake the house of our God,"i.e., we will takecare that the service of God's house shall be provided for; comp. Neh 13:11-14.

Constable: Neh 7:1--10:39

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

"The reading of Scripture (Neh 8) and the act of prayer (Neh 9) followed by community commitment (Neh 10) is a model for worshiping communities."⁶²

This was another instance in Israel's history of a covenant renewal accompanying a spiritual awakening (cf. Exod. 34; Josh. 24; 2 Kings 18; 22-23; Ezra 10:12-14; et al.).

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 10:1-39

3. The renewed commitment of the people ch. 10

Nehemiah explained the agreement he previously referred to in 9:38 in this chapter. Conviction of sin (ch. 8) led to confession of sin (ch. 9) and resulted in a covenant with God (ch. 10).

"Nehemiah 10, despite its forbidding portal of 27 verses of proper names, is in reality a small treasure house of post-exilic interpretations of earlier Israelite law."⁷³

Constable: Neh 10:28-39

The pledge to keep the Law 10:28-39

The rest of the restoration community joined those who signed their names pledging to obey the Mosaic Law (vv. 28-29). The "curse" they took on themselves was submission to the curse that God promised would come on those who did not keep His Word (v. 29; Deut. 28:15-68). "Law" (Heb. torah) refers to all God's instructions, "commandments" are His rules, "ordinances" are His judicial pronouncements, and "statutes" are His permanent decrees (v. 29; cf. Deut. 4:45).

These Jews promised specifically not to intermarry with pagans (v. 30) and to keep the Sabbath day and the sabbatical year (v. 31). They further committed to support the temple service financially (vv. 32-34), to give their first-fruits to God (vv. 35-37a), and to pay their basic tithe tax (vv. 37b-39). The last sentence in verse 39 shows that the primary concern of the people was the worship that was the heart of their national life. Their priorities were proper.

The Law required Israelites 20 years old and older to pay one-half a shekel as a temple tax (Exod. 30:11-16). The people here only promised one-third of a shekel (v. 32). Perhaps Nehemiah reduced the amount since the returned exiles were now poor.⁷⁴ Another explanation is that the people may have pledged this one-third shekel in addition to the other one-half.⁷⁵ A third possibility is that a different system of evaluating the shekel had replaced the older one.⁷⁶ The text is not specific on this point. In any case the people responded sacrificially.

Guzik: Neh 10:1-39

Nehemiah 10 - Israel's Covenant with God

A. Roster of those who signed the covenant.

1. (1-8) Nehemiah and the priests signed the covenant.

Now those who placed their seal on the document were: Nehemiah the governor, the son of Hacaliah, and Zedekiah, Seraiah, Azariah, Jeremiah, Pashhur, Amariah, Malchijah, Hattush, Shebaniah, Malluch, Harim, Meremoth, Obadiah, Daniel, Ginnethon, Baruch, Meshullam, Abijah, Mijamin, Maaziah, Bilgai, and Shemaiah. These were the priests.

a. Those who placed their seal on the document: At the end of Nehemiah chapter 9, the people had come to a place of decision, and now, collectively, the nation was going to do something about it by entering into a covenant.

i. Nehemiah 8:38 gives the sense of this: And because of all this, we make a sure covenant and write it; and our leaders and our Levites and our priests shall seal it.

ii. In Nehemiah 8:38, make a covenant is literally "cut a covenant"; covenants were not made in the ancient world, they were cut - because almost always an animal was sacrificed as part of the covenant. A covenant always cost something, and our point of decision will cost us something - the self-life, comfort, ease, some of the passing pleasures of this world. Count the cost to see if it's worth it!

b. Those who placed their seal on the document: It was wonderful for the nation as a whole to feel that something had to be done about the sin problem among them. But it was meaningless unless individuals came forth to say "we will do something about this." Here are the leaders (84 in all) willing to put their name on the line for the covenant before God.

c. On the document: These people in Nehemiah's day knew what covenants were all about, and how important they were to God. They remembered God made a covenant with Abraham, promising that both a nation and the Messiah would descend from him; God made a covenant with Moses and the nation of Israel when He gave them the law at Mount Sinai; God made a covenant with King David, promising the Messiah would come from his family. But the greatest covenant, the New Covenant instituted by the Messiah, was yet to come.

2. (9-13) The Levites who signed the covenant.

The Levites: Jeshua the son of Azaniah, Binnui of the sons of Henadad, and Kadmiel. Their brethren: Shebaniah, Hodijah, Kelita, Pelaiah, Hanan, Micha, Rehob, Hashabiah, Zaccur, Sherebiah, Shebaniah, Hodijah, Bani, and Beninu.

3. (14-27) The civic leaders who signed the covenant.

The leaders of the people: Parosh, Pahath-Moab, Elam, Zattu, Bani, Bunni, Azgad, Bebai, Adonijah, Bigvai, Adin, Ater, Hezekiah, Azzur, Hodijah, Hashum, Bezai, Hariph, Anathoth, Nebai, Magpiash, Meshullam, Hezir, Meshezabel, Zadok, Jaddua, Pelatiah, Hanan, Anaiah, Hoshea, Hananiah, Hasshub, Hallohesh, Pilha, Shobek, Rehum, Hashabnah, Maaseiah, Ahijah, Hanan, Anan, Malluch, Harim, and Baanah.

B. The terms of the covenant.

1. (28-29) The making of the covenant with God.

Now the rest of the people; the priests, the Levites, the gatekeepers, the singers, the Nethinim, and all those who had separated themselves from the peoples of the lands to the Law of God, their wives, their sons, and their daughters, everyone who had knowledge and understanding; these joined with their brethren, their nobles, and entered into a curse and an oath to walk in God's Law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordinances and His statutes:

a. Now the rest of the people: The 84 mentioned previously sealed the covenant, but the rest of the people - that is, everyone who had knowledge and understanding - also made the covenant with God.

b. Entered into a curse and an oath to walk in God's law: In making the covenant, they agreed to accept a curse from God if they did not obey His law. They accepted the curse as a form of His correction, to bring them back to obedience.

i. Many of us have done a similar thing. We probably didn't pray "God, curse me if I disobey You." But many of us have prayed, "Lord, whatever it takes I want to follow You. Whatever it takes I want to be Your man." That is essentially praying the same thing, and that is a good prayer.

c. Their wives, their sons, and their daughters, everyone who had knowledge and understanding: They made this covenant publicly; though its most significant meaning was between the individual and God, it was also important that other people be witness to the covenant. A public covenant meant accountability.

2. (30) Their first area of decision: we will be faithful to God when it comes to our romantic relationships.

We would not give our daughters as wives to the peoples of the land, nor take their daughters for our sons;

a. We would not give our daughters as wives to the people of the land: This promise was addressed to parents. This is because in that day, parents made the marriage decisions, not the people getting married.

i. If this covenant were to be repeated today, it wouldn't be focused towards the parents, but towards the individuals who wanted to get married.

b. We would not give our daughters as wives to the peoples of the land: This preserved the important principle that a follower of God should only marry another similarly committed follower of God. It is obvious by experience and observation that it is important to carefully and prayerfully choose your spouse.

i. Many of us have remarkable stories of how we came together with our mate - some stories are romantic, and others are kind of strange. Once we are together, God wants to make that marriage something special before Him, and desires to draw the couple closer together as they draw closer to God, as the sides of a triangle come closer as they come higher up.

ii. But if one is not now married, it is important for them to make the same kind of covenant. If one has given their life to serving Jesus Christ, there will be difficulty if they marry someone who has given their life to something else. If one is in that situation now, God can do great things, but one should never knowingly choose to be in that place from the beginning.

iii. The whole idea of marriage is closely connected to the idea of covenant. Malachi 2:14 says, Yet she is your companion, and your wife by covenant. Marriage is a covenant, between the husband and wife, between them and all family and witness, but most importantly, between them and God.

iv. When we understand marriage as a covenant, we have something to bond us together that is stronger than society's expectations, more constant than romantic love, and more certain than happy times - we have a covenant.

3. (31) Second area of decision: we will be faithful to God when it comes to doing business.

If the peoples of the land brought wares or any grain to sell on the Sabbath day, we would not buy it from them on the Sabbath, or on a holy day; and we would forego the seventh year's produce and the exacting of every debt.

a. If the peoples of the land brought wares or any grain to sell on the Sabbath day: Under the Old Testament law, God said that no one could buy or sell anything on the Sabbath day. These citizens of Jerusalem had been breaking this law, and they now covenant with God to obey it.

b. We would not buy it from them on the Sabbath: The motive for breaking this law was clear. They could make more money selling on seven days of the week instead of six days. This was a covenant to only make money in ways that were obedient and glorifying to God.

i. This is a great challenge for the church today, when many are in careers where they have the opportunity to make money in ways that are plain wrong. We need to have the same heart they had here, and covenant before God to only make money in ways that are obedient and glorifying to Him.

ii. Many of us - as was true in Nehemiah's day - slip into these practices subtly. We don't wake up in the morning saying we're going to cut corners, cheat others, and defraud the system. We do it because we think we need to - bills need to be paid, the kids need things, and so on. Then we do it because it works. But we don't really need to; if we trust God, He will take care of us. We should never trust our slick ways of doing business more than we trust God in heaven.

4. (32-39) The third area of decision: we will be faithful to God when it comes to supporting God's work.

Also we made ordinances for ourselves, to exact from ourselves yearly one-third of a shekel for the service of the house of our God: for the showbread, for the regular grain offering, for the regular burnt offering of the Sabbaths, the New Moons, and the set feasts; for the holy things, for the sin offerings to make atonement for Israel, and all the work of the house of our God. We cast lots among the priests, the Levites, and the people, for bringing the wood offering into the house of our God, according to our fathers' houses, at the appointed times year by year, to burn on the altar of the LORD our God as it is written in the Law. And we made ordinances to bring the firstfruits of our ground and the firstfruits of all fruit of all trees, year by year, to the house of the LORD; to bring the firstborn of our sons and our cattle, as it is written in the Law, and the firstborn of our herds and our flocks, to the house of our God, to the priests who minister in the house of our God; to bring the firstfruits of our dough, our offerings, the fruit from all kinds of trees, the new wine and oil, to the priests, to the storerooms of the house of our God; and to bring the tithes of our land to the Levites, for the Levites should receive the tithes in all our farming communities. And the priest, the descendant of Aaron, shall be with the Levites when the Levites receive tithes; and the Levites shall bring up a tenth of the tithes to the house of our God, to the rooms of the storehouse. For the children of Israel and the children of Levi shall bring the offering of the grain, of the new wine and the oil, to the storerooms where the articles of the sanctuary are, where the priests who minister and the gatekeepers and the singers are; and we will not neglect the house of our God.

a. To exact from ourselves yearly one-third of a shekel for the service of the house of our God: They laid down a yearly tax to support the workings of the temple. They required people to bring wood to the temple on a rotating basis. They committed themselves to obey the command to bring the firstborn and the firstfruits, and the tithe (ten percent of the produce of their land) unto the house of God.

i. They simply did two things. First, they agreed to give as God had commanded (the firstborn, firstfruits, and the tithe). Second, they agreed to give as the special need required (the one-third of a shekel tax and the wood).

ii. Firstborn and firstfruits were risky ways to give, because your land might not yield much more produce, and your cow or ewe might not give birth again - yet the first still belonged to God, and was given to the priests. God promised to bless this giving of the firstfruits and firstborn in faith: Honor the LORD with your possessions, and with the firstfruits of all your increase; so your barns will be filled with plenty, and your vats will overflow with new wine. (Proverbs 3:9-10).

b. We will not neglect the house of our God: If before they covenanted to make money only in ways that would glorify God, here they covenant to spend their money in ways that glorify God - and beginning it all with giving unto the Lord.

c. We will not neglect the house of our God: Simply said, the Bible says we need to be givers. Not so much for the sake of those we give to, but because giving sets our heart right about material things. God Himself is the greatest giver.

i. If you hold on to money so tightly that you will not be a giver, than you have revealed where your heart is when it comes to money.

ii. The New Testament speaks with great clarity on the principle of giving; that giving should be regular, planned, proportional, and private (1 Corinthians 16:1-4); that it must be generous, freely given, and cheerful (2 Corinthians 9).

iii. If you are reluctant to be a giver as the Bible says you should, simply talk to those who are. Ask them if it has been a blessing or a curse in their life to give as God says to. God promises He will never owe us anything, and we cannot out-give God - though the return is often far better than dollars and cents.

© 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 10 (Chapter Introduction)

Overview

Neh 10:1, The names of them that sealed the covenant; Neh 10:29, The points of the covenant.

Poole: Nehemiah 10 (Chapter Introduction)

CHAPTER 10

The names of those that sealed the covenant, Neh 10:1-27 . The rest of the people cleave to them: the covenant, Neh 10:28-39 .

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 10 (Chapter Introduction)

(v. 1-31) The covenant, Those who signed it.

(Neh 10:32-39) Their engagement to sacred rites.

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 10 (Chapter Introduction)

We have in this chapter a particular account of the covenant which in the close of the foregoing chapter was resolved upon; they struck while the iron was not, and immediately put that good resolve in execution, when they were in a good frame, lest, if it should be delayed, it might be dropped. Here we have, I. The names of those that set their hands and seals to it (v. 1-27). II. An account of those who signified their consent and concurrence (Neh 10:28, Neh 10:29). III. The covenant itself, and the articles of it in general, that they would " keep God's commandments" (Neh 10:29); in particular, that they would not marry with the heathen (Neh 10:30), nor profane the sabbath, nor be rigorous with their debtors (Neh 10:31), and that they would carefully pay their church-dues, for the maintenance of the temple service, which they promise faithfully to adhere to (Neh 10:32-39).

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

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

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_____. "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.

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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 10 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 10

In this chapter we have the names of the persons that signed and sealed the covenant mentioned in the last chapter, Neh 10:1, and the things they agreed unto and promised to perform; in general to observe the law of God, in particular not to marry with the people of the land, to keep the sabbaths weekly and yearly, to pay annually the third part of the shekel for the service of the temple, to bring into it the wood offerings, first fruits, firstborn, and tithes, Neh 10:28.