Text -- Nehemiah 2:8 (NET)

2:8 and a letter for Asaph the keeper of the king’s nature preserve, so that he will give me timber for beams for the gates of the fortress adjacent to the temple and for the city wall and for the house to which I go.” So the king granted me these requests, for the good hand of my God was on me.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 2:8

Of the forest of Lebanon, famous for choice trees.

Wesley: Neh 2:8

Of the king's palace, which was adjoining to the house of God.

Wesley: Neh 2:8

That I shall build to dwell in while I am there.

JFB: Neh 2:6-9

As the Persian monarchs did not admit their wives to be present at their state festivals, this must have been a private occasion. The queen referred to was probably Esther, whose presence would tend greatly to embolden Nehemiah in stating his request; and through her influence, powerfully exerted it may be supposed, also by her sympathy with the patriotic design, his petition was granted, to go as deputy governor of Judea, accompanied by a military guard, and invested with full powers to obtain materials for the building in Jerusalem, as well as to get all requisite aid in promoting his enterprise.

JFB: Neh 2:6-9

Considering the great despatch made in raising the walls, it is probable that this leave of absence was limited at first to a year or six months, after which he returned to his duties in Shushan. The circumstance of fixing a set time for his return, as well as entrusting so important a work as the refortification of Jerusalem to his care, proves the high favor and confidence Nehemiah enjoyed at the Persian court, and the great estimation in which his services were held. At a later period he received a new commission for the better settlement of the affairs of Judea and remained governor of that province for twelve years (Neh 5:14).

JFB: Neh 2:8

The piety of Nehemiah appears in every circumstance. The conception of his patriotic design, the favorable disposition of the king, and the success of the undertaking are all ascribed to God.

Clarke: Neh 2:8

Asaph the keeper of the king’ s forest - הפרדס hapardes of the paradise of the king. This I believe is originally a Persian word; it frequently occurs in Arabic, ferdoos , and in Greek, παραδεισος, and in both signifies a pleasant garden, vineyard, pleasure garden, and what we call a paradise

Above the hall of audience, in the imperial palace at Dehli, the following Persian couplet is inscribed: -

"If there be a paradise on the face of the earth, this is it, this is it, this is it.

Thus we find that the word is applied to denote splendid apartments, as well as fine gardens; in a word, any place of pleasure and delight. The king’ s forest mentioned in the text might have been the same to Artaxerxes, as the New Forest was to William the Conqueror, or Windsor Forest to the late amiable sovereign of the British people, George the Third

Clarke: Neh 2:8

And the king granted me, etc. - This noble spirited man attributes every thing to God. He might have said, I had been long a faithful servant to the king; and he was disposed, in reward of my fidelity, to grant my request; but he would not say so: "He granted my request, because the good hand of my God was upon me."God favored me, and influenced the king’ s heart to do what I desired.

TSK: Neh 2:8

the wall : Neh 2:17, 3:1-32

the house : Neh 3:7, Neh 7:2

the king : Neh 2:18; Gen 32:28; Ezr 5:5, Ezr 6:22, Ezr 7:6, Ezr 7:9, Ezr 7:27, Ezr 7:28; Pro 21:1; Isa 66:14; Dan 1:9; Act 7:10, Act 26:22; 2Co 8:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 2:8

The king’ s forest - Rather, park. The word used פרדס pardês ; compare παράδεισος paradeisos , found only here, in Ecc 2:5, and in Son 4:13), is of Persian, or at any rate of Aryan origin. The Persians signified by pariyadeza a walled enclosure, ornamented with trees, either planted or of natural growth, and containing numerous wild animals. The "paradise"here mentioned must have been in the neighborhood of Jerusalem, and may have corresponded to the earlier "gardens of Solomon."

The palace - Rather, "the fortress."The word in the original has the double meaning of "palace"and "fortress,"the fact being that in ancient times palaces were always fortified. "The fortress which pertained to the house (temple)"is first spoken of here. Under the Romans it was called "Antonia."

Poole: Neh 2:8

The king’ s forest the forest of Libanus, famous for pleasure, and for plenty of choice trees.

Which appertained to the house to wit, of the king’ s palace, which was adjoining to the house of God. Or, of the tower or fence belonging to the house of God , to wit, for the gates of the courts of the temple; for though the temple was built, the courts and other buildings belonging to the temple might yet be unfinished.

The house that I shall enter into wherewith I may build a house in which I may dwell whilst I am there, and which I may dispose of as I see fit.

Haydock: Neh 2:8

Forest. Hebrew pordes, "paradise," or garden planted with trees. Pliny ([Natural History?] v. 23.) mentions a "paradise," in Cœlosyria. (Grotius) ---

But Nehemias might petition to be supplied with cedars from Libanus, (Tirinus) as they had been given for the temple, 1 Esdras iii. 7. (Haydock) ---

Tower. Hebrew bira, means also "a palace or temple." It may designate the porch of the temple, which was 120 cubits high; (2 Paralipomenon iii. 4.; Calmet) though that had been lately repaired by Esdras. (Menochius) ---

Others think the doors of the courts are meant, as they were as strong as those of towers. (Vatable) ---

They were not yet finished, chap. x. 9. Many believe that (Calmet) Nehemias speaks of the royal palace, which had been almost contiguous to the temple, (Menochius) where he intended to build one for himself, while he should reside in the city. (Tirinus) ---

But this might give umbrage to the king. (Calmet) ---

He could not, however, intend his favourite to remain without a suitable palace; and the latter seems to have designed not only to repair that which Solomon had founded, but also to erect another house for the governor. (Haydock) ---

Good hand; favour, (Menochius) and powerful aid. (Haydock)

Gill: Neh 2:8

And a letter unto Asaph the keeper of the king's forest,.... The forest or mountain of Lebanon, which, because of its odoriferous and fruit bearing trees, was more like an orchard or paradise, as this word signifies, and so it is translated in Ecc 2:5 and at the extreme part of it, it seems, there was a city called Paradisus ^r; such an officer as here was among the Romans, called Saltuarius ^s, and is now among us:

that he may give me timber to make beams for the gates of the palace which appertaineth to the house; not the king's palace near the temple, for that might have occasioned suspicion in the king, that his view was to set up himself as king in Judea; but for the gates of the courts adjoining to the temple, and of the wall of the outward court, and of the wall which was to encompass the mountain of the house, the whole circumference of it:

and for the wall of the city; to make gates of in various places for that, where they stood before:

and for the house which I shall enter into; and dwell in during his stay at Jerusalem:

and the king granted me; all the above favours:

according to the good hand of my God upon me; the kind providence of God, which wrought on the heart of the king, and disposed it towards him, and overruled all things for good.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 2:8

¹ tn Or “forest.” So HALOT 963 s.v. פַּרְדֵּס 2.

² tc One medieval Hebrew MS, the Syriac Peshitta, Vulgate, and the Arabic read here the plural וּלְחוֹמוֹת (ulÿkhomot, “walls”) against the singular וּלְחוֹמַת (ulÿkhomat) in the MT. The plural holem vav (וֹ) might have dropped out due to dittography or the plural form might have been written defectively.

³ tn The Hebrew text does not include the expression “these requests,” but it is implied.

Geneva Bible: Neh 2:8

And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to ^{( d )} the good hand of my God upon me.

^{( d )} As God moved me to ask, and as he gave me success in it.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 2:1-20

1 Artaxerxes, understanding the cause of Nehemiah's sadness, sends him with letters and commission to Jerusalem.

9 Nehemiah, to the grief of the enemies, comes to Jerusalem.

12 He views secretly the ruins of the walls.

17 He incites the Jews to build.

MHCC: Neh 2:1-8

Our prayers must be seconded with serious endeavours, else we mock God. We are not limited to certain moments in our addresses to the King of kings, but have liberty to go to him at all times; approaches to the throne of grace are never out of season. But the sense of God's displeasure and the afflictions of his people, are causes of sorrow to the children of God, under which no earthly delights can comfort. The king encouraged Nehemiah to tell his mind. This gave him boldness to speak; much more may the invitation Christ has given us to pray, and the promise that we shall speed, encourage us to come boldly to the throne of grace. Nehemiah prayed to the God of heaven, as infinitely above even this mighty monarch. He lifted up his heart to that God who understands the language of the heart. Nor should we ever engage in any pursuit in which it would be wrong for us thus to seek and expect the Divine direction, assistance, and blessing. There was an immediate answer to his prayer; for the seed of Jacob never sought the God of Jacob in vain.

Matthew Henry: Neh 2:1-8

When Nehemiah had prayed for the relief of his countrymen, and perhaps in David's words (Psa 51:18, Build thou the walls of Jerusalem ), he did not sit still and say, "Let God now do his own work, for I have no more to do,"but set himself to forecast what he could do towards it. our prayers must be seconded with our serious endeavours, else we mock God. Nearly four months passed, from Chisleu to Nisan (from November to March), before Nehemiah made his application to the king for leave to go to Jerusalem, either because the winter was not a proper time for such a journey, and he would not make the motion till he could pursue it, or because it was so long before his month of waiting came, and there was no coming into the king's presence uncalled, Est 4:11. Now that he attended the king's table he hoped to have his ear. We are not thus limited to certain moments in our addresses to the King of kings, but have liberty of access to him at all times; to the throne of grace we never come unseasonably. Now here is,

I. The occasion which he gave the king to enquire into his cares and griefs, by appearing sad in his presence. Those that speak to such great men must not fall abruptly upon their business, but fetch a compass. Nehemiah would try whether he was in a good humour before he ventured to tell him his errand, and this method he took to try him. He took up the wine and gave it to the king when he called for it, expecting that then he would look him in the face. He had not used to be sad in the king's presence, but conformed to the rules of the court (as courtiers must do), which would admit no sorrows, Est 4:2. Though he was a stranger, a captive, he was easy and pleasant. Good men should do what they can by their cheerfulness to convince the world of the pleasantness of religious ways and to roll away the reproach cast upon them as melancholy; but there is a time for all things, Ecc 3:4. Nehemiah now saw cause both to be sad and to appear so. The miseries of Jerusalem gave him cause to be sad, and his showing his grief would give occasion to the king to enquire into the cause. He did not dissemble sadness, for he was really in grief for the afflictions of Joseph, and was not like the hypocrites who disfigure their faces; yet he could have concealed his grief if it had been necessary (the heart knows its own bitterness, and in the midst of laughter is often sad), but it would now serve his purpose to discover his sadness. Though he had wine before him, and probably, according to the office of the cup-bearer, did himself drink of it before he gave it to the king, yet it would not make his heart glad, while God's Israel was in distress.

II. The kind notice which the king took of his sadness and the enquiry he made into the cause of it (Neh 2:2): Why is thy countenance sad, seeing thou art not sick? Note, 1. We ought, from a principle of Christian sympathy, to concern ourselves in the sorrows and sadnesses of others, even of our inferiors, and not say, What is it to us? Let not masters despise their servants' griefs, but desire to make them easy. The great God is not pleased with the dejections and disquietments of his people, but would have them both serve him with gladness and eat their bread with joy. 2. It is not strange if those that are sick have sad countenances, because of what is felt and what is feared; sickness will make those grave that were most airy and gay: yet a good man, even in sickness, may be of good cheer if he knows that his sins are forgiven. 3. Freedom from sickness is so great a mercy that while we have that we ought not to be inordinately dejected under any outward burden; yet sorrow for our own sins, the sins of others, and the calamities of God's church, may well sadden the countenance, without sickness.

III. The account which Nehemiah gave the king of the cause of his sadness, which he gave with meekness and fear. 1. With fear. He owned that now (though it appears by the following story that he was a man of courage) he was sorely afraid, perhaps of the king's wrath (for those eastern monarchs assumed an absolute power of life and death, Dan 2:12, Dan 2:13; Dan 5:19) or of misplacing a word, and losing his request by the mismanagement of it. Though he was a wise man, he was jealous of himself, lest he should say any thing imprudently; it becomes us to be so. A good assurance is indeed a good accomplishment, yet a humble self-diffidence is not man's dispraise. 2. With meekness. Without reflection upon any man, and with all the respect, deference, and good-will, imaginable to the king his master, he says, " Let the king live for ever; he is wise and good, and the fittest man in the world to rule."He modestly asked, " Why should not my countenance be sad as it is when (though I myself am well and at east) the city "(the king knew what city he meant), " the place of my fathers' sepulchres, lieth waste? "Many are melancholy and sad but can give no reason for being so, cannot tell why nor wherefore; such should chide themselves for, and chide themselves out of, their unjust and unreasonable griefs and fears. But Nehemiah could give so good a reason for his sadness as to appeal to the king himself concerning it. Observe, (1.) He calls Jerusalem the place of his fathers' sepulchres, the place where his ancestors were buried. It is good for us to think often of our fathers' sepulchres; we are apt to dwell in our thoughts upon their honours and titles, their houses and estates, but let us think also of their sepulchres, and consider that those who have gone before us in the world have also gone before us out of the world, and their monuments are momentos to us. There is also a great respect owing to the memory of our fathers, which we should not be willing to see injured. All nations, even those that have had no expectation of the resurrection of the dead, have looked upon the sepulchres of their ancestors as in some degree sacred and not to be violated. (2.) He justifies himself in his grief: "I do well to be sad. Why should I not be so?"There is a time even for pious and prosperous men to be sad and to show their grief. The best men must not think to antedate heaven by banishing all sorrowful thoughts; it is a vale of tears we pass through, and we must submit to the temper of the climate. (3.) He assigns the ruins of Jerusalem as the true cause of his grief. Note, All the grievances of the church, but especially its desolations, are, and ought to be, matter of grief and sadness to all good people, to all that have a concern for God's honour and that are living members of Christ's mystical body, and are of a public spirit; they favour even Zion's dust, Psa 102:14.

IV. The encouragement which the king gave him to tell his mind, and the application he thereupon made in his heart to God, Neh 2:4. The king had an affection for him, and was not pleased to see him melancholy. It is also probable that he had a kindness for the Jews' religion; he had discovered it before in the commission he gave to Ezra, who was a churchman, and now again in the power he put Nehemiah into, who was a statesman. Wanting therefore only to know how he might be serviceable to Jerusalem, he asks this its anxious friend, " For what dost thou make request? Something thou wouldst have; what is it?"He was afraid to speak (Neh 2:2), but this gave him boldness; much more may the invitation Christ has given us to pray, and the promise that we shall speed, enable us to come boldly to the throne of grace. Nehemiah immediately prayed to the God of heaven that he would give him wisdom to ask properly and incline the king's heart to grant him his request. Those that would find favour with kings must secure the favour of the King of kings. He prayed to the God of heaven as infinitely above even this mighty monarch. It was not a solemn prayer (he had not opportunity for that), but a secret sudden ejaculation; he lifted up his heart to that God who understands the language of his heart: Lord, give me a mouth and wisdom; Lord, give me favour in the sight of this man. Note, It is good to be much in pious ejaculations, especially upon particular occasions. Wherever we are we have a way open heaven-ward. This will not hinder any business, but further it rather; therefore let no business hinder this, but give rise to it rather. Nehemiah had prayed very solemnly with reference to this very occasion (Neh 1:11), yet, when it comes to the push, he prays again. Ejaculations and solemn prayers must not jostle out one another, but each have its place.

V. His humble petition to the king. When he had this encouragement he presented his petition very modestly and with submission to the king's wisdom (Neh 2:5), but very explicitly. He asked for a commission to go as governor to Judah, to build the wall of Jerusalem, and to stay there for a certain time, so many months, we may suppose; and then either he had his commission renewed or went back and was sent again, so that he presided there twelve years at least, Neh 5:14. He also asked for a convoy (Neh 2:7), and an order upon the governors, not only to permit and suffer him to pass through their respective provinces, but to supply him with what he had occasion for, with another order upon the keeper of the forest of Lebanon to give him timber for the work that he designed.

VI. The king's great favour to him in asking him when he would return, Neh 2:6. He intimated that he was unwilling to lose him, or to be long without him, yet to gratify him, and do a real office of kindness to his people, he would spare him awhile, and let him have what clauses he pleased inserted in his commission, Neh 2:8. Here was an immediate answer to his prayer; for the seed of Jacob never sought the God of Jacob in vain. In the account he gives of the success of his petition he takes notice, 1. Of the presence of the queen; she sat by (Neh 2:6), which (they say) was not usual in the Persian court, Est 1:11. Whether the queen was his back friend, that would have hindered him, and he observes it to the praise of God's powerful providence that though she was by yet he succeeded, or whether she was his true friend, and it is observed to the praise of God's kind providence that she was present to help forward his request, is not certain. 2. Of the power and grace of God. He gained his point, not according to his merit, his interest in the king, or his good management, but according to the good hand of his God upon him. Gracious souls take notice of God's hand, his good hand, in all events which turn in favour of them. This is the Lord's doing, and therefore doubly acceptable.

Keil-Delitzsch: Neh 2:7-8

Hereupon Nehemiah also requested from the king letters to the governorsbeyond (west of) the river (Euphrates), to allow him to travel unmolestedthrough their provinces to Judah ( לי יתּנוּ , let them giveme = let there be given me; העביר , to pass or travel through acountry, comp. Deu 3:20); and a letter to Asaph, the keeper (inspector)of the royal forests, to give him timber to make beams for the gates of thecitadel by the temple, and for the walls of the city, and for the governor'sown house. These requests were also granted. פּרדּס in Son 4:13; Ecc 2:5, signifies a park or orchard; it is a word of Aryan origin (inArmenian pardez , the garden round the house, in Greek παράδεισος ),and is explained either from the Sanscrit parta-dêça , a superior district, or(by Haug) from the Zend. pairi-daêza , a fenced-in place. In Old-Persian itprobably denoted the king's pleasure-grounds, and in our verse a royalwood or forest. Of the situation of this park nothing reliable can beascertained. As wood for extensive buildings was to be taken from it, thesycamore forest in the low plains, which had been the property of KingDavid (1Ch 27:28), and became, after the overthrow of the Davidicdynasty, first a Babylonian, and then a Persian possession, may beintended.

(Note: Older expositors supposed a regio a Libano ad Antilibanum protensa et arboribus amoenissimus consita to be meant. In this view,indeed, they followed Son 4:13, but incorrectly. Cler. thought it tobe a tractus terrarum in Judaea, qui Paradisus regius dicebatur . Josephusspeaks (Ant. viii. 7. 3) of fine gardens and ponds at Etham, sevenmiles south of Jerusalem, where Solomon often made pleasureexcursions. Hence Ewald ( Gesch . iv. p. 169, comp. iii. p. 328) thinksthat the פּרדּס which belonged to the king must have beenSolomon's old royal park at Aetham, which in the time of Nehemiahhad become a Persian domain, and that the hill town lying not far tothe west of it, and now called by the Arabs Fureidis, i.e., paradisaic,may have received its Hebrew name Beth-Kerem , i.e., house ofvineyards, from similar pleasure-grounds. Hereupon Bertheau groundsthe further conjecture, that "the whole district from Aetham to thehill of Paradise, situate about a league east-south-east of Aetham, mayfrom its nature have been once covered with forest; and no hesitationwould be felt in connecting the name of the mountain Gebel el-Fureidis or el-Feridis (Paradise-hill - hill which rises in a Pardes) withthe Pardes in question, if it could be proved that this name wasalready in existence in prae-Christian times."All these conjectures rest on very uncertain bases. The Dshebel Fureidis is also called the Hill of the Franks. See the description of itin Robinson's Palestine , ii. p. 392f., and Tobler, Topographie vonJerusalem , ii. pp. 565-572.)

לקרות , to timber, to overlay, to cover with beams (comp. 2Ch 34:11) the gates of the citadel which belongs to the house, i.e., tothe temple. This citadel - בּירה , in Greek Βᾶρις - by the temple ismentioned here for the first time; for in 1Ch 29:1, 1Ch 29:19, the whole templeis called בּירה . It was certainly situate on the same place whereHyrcanus I, son of Simon Maccabaeus, or the kings of the Asmonean race,built the akro'polis and called it Baris (Jos. Ant . xv. 11. 4, comp. withxviii. 4. 3). This was subsequently rebuilt by Herod when he repaired andenlarged the temple, and named Antonia, in honour of his friend MarkAntony. It was a citadel of considerable size, provided with corner towers,walls, chambers, and spacious courts, built on a north-western side of theexternal chambers of the temple, for the defence of that edifice, and did notextend the entire length of the north side of the present Haram , asRobinson (see Biblical Researches , p. 300) seeks to show; comp., on theother hand, Tobler, Topographic von Jerusalem , i. p. 688f., and Rosen, Haram von Jerusalem , p. 25f. וּלחומת is coordinate with לקרות : "and for the walls of the city;"the timber not being usedfor building the wall itself, but for the gates (Neh 3:3, Neh 3:6). "And for the house into which I come (to dwell)."This must beNehemiah's official residence as Pecha. For though it is not expresslystated in the present chapter that Nehemiah was appointed Pecha(governor) by Artaxerxes, yet Nehemiah himself tells us, Neh 5:14, that hehad been Pecha from the twentieth year of Artaxerxes. Former governorshad perhaps no official residence becoming their position. By לבּית the temple cannot, as older expositors thought, be intended. Thisrequest also was granted by the king, "according to the good hand of myGod upon me;"comp. rem. on Ezr 7:6.

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 1:1--2:20

A. The Return under Nehemiah chs. 1-2

The focus of restoration activities in Nehemiah is on the walls of Jerusalem. In Ezra it was the altar of burnt offerings and especially the temple in Jerusalem.

"The orientation of Nehemiah is more civil and secular than that of Ezra, but it is also written from the priestly point of view."⁵

The walls of the city had lain in ruins since 586 B.C. Then Nebuchadnezzar, king of Babylon, had breached them, entered Jerusalem, burned the temple, carried most of the remaining Jews off to Babylon, and knocked the walls down. Consequently the few Jews who remained could not defend themselves (2 Kings 25:1-11). The returned exiles had attempted to rebuild the walls in or shortly after 458 B.C., but that project failed because of local opposition (Ezra 4:12, 23).

The returned exiles had received permission to return to their land and to reestablish their unique national institutions. Therefore they needed to rebuild the city walls to defend themselves against anyone who might want to interfere with and to interrupt their way of life.

Constable: Neh 2:1-8

3. The request of Nehemiah 2:1-8

Nehemiah prayed for four months about conditions in Jerusalem before he spoke to Artaxerxes about them (cf. 1:1; 2:1). Artaxerxes' reign began in the seventh Jewish month, Tishri (late September and early October), of 464 B.C.¹⁶ Therefore Nehemiah presented his request in late March or early April of 444 B.C.

Nehemiah was probably very fearful (v. 2) because Artaxerxes could have interpreted sadness in his presence as dissatisfaction with the king.¹⁷

"Persian works of art such as the great treasury reliefs from Persepolis indicate that those who came into the king's presence did so with great deference, placing the right hand with palm facing the mouth so as not to defile the king with one's own breath . . ."¹⁸

Nehemiah realized that the moment had arrived for him to ask Artaxerxes to revise his official policy toward Jerusalem (1:11; Ezra 4:21). This too could have incurred the king's displeasure.

Nehemiah's walk with God is evident in that he talked to God as he was conversing with the king (v. 4; cf. 1 Thes. 5:17). Verse 4 contains a very beautiful example of spontaneous prayer, one of the best in the Bible.

"One of the most striking characteristics of Nehemiah was his recourse to prayer (cf. 4:4, 9; 5:19; 6:9, 14; 13:14)."¹⁹

"Quick prayers are possible and valid if one has prayed sufficiently beforehand. In this case Nehemiah's prayer is evidence of a life lived in constant communion with God. Nehemiah had prayed for months, but he knew he was completely dependent on God's work in the king's heart at this moment."²⁰

God's working and our planning are not contradictory.

"Prayer is where planning starts."²¹

The text records that Nehemiah returned to Artaxerxes 12 years after the king had appointed him governor of Judah (5:14; 13:6). Nevertheless he may have also gone back sooner than that (v. 6).

One writer calculated the date of Artaxerxes' decree to rebuild Jerusalem as March 5, 444 B.C.²²

"This date marks the beginning of Daniel's Seventy Weeks (Dan. 9:24-27). Sixty-nine of those seventy weeks (173,880 days) were literally fulfilled when Jesus entered Jerusalem, presented Himself at His royal entry' as Israel's messiah, on March 30, A.D. 33. The prophecy of Daniel was fulfilled to the very day (cf. Luke 19:40-42). The seventieth week of Daniel, the Tribulation (cf. Matt. 24:4-28; Rev. 6-19), will find its fulfillment in the future."²³

The fortress by the temple (v. 8) was a citadel that stood just north of the temple. Its name in Hebrew was Birah (or in Greek, Baris). It was the forerunner of the Antonia Fortress that Herod the Great built and to which Luke referred in the Book of Acts (Acts 21:37; 22:24).²⁴

". . . there were good political reasons for Artaxerxes to grant Nehemiah's request. Inaros had led a revolt in Lower Egypt in the late 460s, aided and abetted by Athens. The Persians had largely squashed this rebellion by 455, but pockets of resistance held out in the delta marshes thereafter. Then, early in the 440s, Megabyxos had led a revolt in Syria, which was probably put down just before Nehemiah made his request. Also, just about 445 the Athenians negotiated the Peace of Kallias with the Persians and hostilities between the two powers ceased. At this point in time Artaxerxes certainly recognized that a stronger Judah populated by loyal Jews would help to bring greater stability to Syria and would provide a bulwark on the border with Egypt."²⁵

Guzik: Neh 2:1-20

Nehemiah 2 - Nehemiah's Commission

A. Nehemiah the cupbearer.

1. (1-2) Nehemiah stands before the king.

And it came to pass in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was before him, that I took the wine and gave it to the king. Now I had never been sad in his presence before. Therefore the king said to me, "Why is your face sad, since you are not sick? This is nothing but sorrow of heart." So I became dreadfully afraid,

a. I took the wine and gave it to the king: The last verse of Nehemiah 1 told us that Nehemiah was the king's cupbearer - a significant position in any ancient royal court. The cupbearer was a personal bodyguard to the king, being the one who tasted wine and food before the king did - making certain no one could poison the king.

i. "The cupbearer was a high official in the royal household, whose basic duty of choosing and tasting the wine to demonstrate that it was not poisoned, and of presenting it to the king, gave him frequent access to the king's presence and made him potentially a man of influence." (Kidner)

ii. The king, therefore, had to have a tremendous amount of trust in his cupbearer, who had to be a man of faithful and impressive character. If the cupbearer could be turned against the king, assassination would be easy.

iii. The cupbearer also was a servant to the king; he was responsible for choosing most of the foods and wines the king and the court would enjoy.

iv. The cupbearer was also a trusted advisor to the king; since he was constantly in the king's presence, and greatly trusted, and a man of character, it was natural the cupbearer would often be asked his opinion on different matters coming before the king.

b. In the month of Nisan, in the twentieth year of King Artaxerxes: As Nehemiah gave wine to the king, care was given to note the specific day the events in Nehemiah 2 began.

i. Why was it so important for God to tell the date these things happened? First, to show that Nehemiah prayed and waited for four months with the kind of heart described previously in Nehemiah 1. During those four month, Nehemiah's prayer was likely "LORD, either take this burden from my heart or show me how to be the man to answer this burden."

ii. The date is also important, because it establishes the date given to restore Jerusalem and its walls. Daniel 9:25 says that exactly 173,880 days from this day - which was March 14, 445 B.C. - Messiah the prince would be presented to Israel. Sir Robert Anderson, the eminent British astronomer and mathematician, makes a strong case that Jesus fulfilled this prophecy exactly, to the day, entering Jerusalem on April 6, 32 A.D., precisely 173,880 days from Nehemiah 2:1.

c. I had never been sad in his presence before: On that particular day, Nehemiah noted that he had never been sad or depressed in the presence of the king, and on this day when the king took notice, Nehemiah became dreadfully afraid. As was true in the courts of many ancient kings, it was forbidden to be sad in the presence of the king. The idea was that the king was such a wonderful person that merely being in his presence was supposed to make you forget all of your problems. When Nehemiah looked sad, it could have been taken as a terrible insult to the king.

i. When the king said "This is nothing but sorrow of heart," Nehemiah knew the king had noticed his sadness, and that the king took it seriously. Nehemiah must have wondered if the next words from the king would be, "Off with his head!"

ii. Nehemiah was also afraid because he knew that he was going to the king for something very important. There was a lot riding on what was going to happen in response to this question.

iii. Nehemiah understood it was not his place to change the king's heart. He prayed and left it up to the LORD, instead of dropping hints and trying to manipulate the situation. Then one day, four months later, the king's heart was different. Are we making the mistake of trying to change someone else's heart, instead of leaving it up to the LORD to do it?

2. (3) Nehemiah's response.

And said to the king, "May the king live forever! Why should my face not be sad, when the city, the place of my fathers' tombs, lies waste, and its gates are burned with fire?"

a. May the king live forever! Nehemiah had probably said this many times before. This was probably almost a motto among professional cupbearers; since they tasted the wine and food before the king did, they naturally wished the king a good long life.

b. The city, the place of my fathers' tombs, lies waste, and its gates are burned with fire: With this, Nehemiah explained why he was sad. Jerusalem was a destroyed, disgraced city.

i. No one had to tell the king this was a disgraceful state of affairs; he would immediate sympathize with Nehemiah's concern for the dignity, safety, and well-being of his people.

ii. We see also Nehemiah's great tact and wisdom, because he tells of his concern without specifically mentioning the name of the city. The king would naturally have a bad association with the name "Jerusalem," knowing from history it was a city rebellious against the Persians and resistant to their rule. Nehemiah gets the sympathy of the king on his side before he reveals the city!

c. Why should my face not be sad: Nehemiah's answer was not only wise, it was honest. Often, when are we visibly depressed or troubled, and when someone asks us about it, we simply reply "Nothing's wrong!" or "Oh, I'm O.K." At those times, we aren't honest.

i. Many people are troubled by this dilemma. No one wants to be a whiner, boring others with our problems when the other person may only be asking out of common courtesy. On the other hand, we know the tremendous value there can be in sharing our concerns with someone else who can pray with us and perhaps share some wisdom from the Bible.

ii. One way to live in this kind of honesty is to seek out others whom we know and trust, and sharing with them our struggles and needs. But if we don't know a person well enough to feel confident sharing our personal life, we can still ask them to pray for us in general. They don't need to know all the details to pray, because God knows all the details. Also, when someone asks if we are troubled, we can be open to the idea that this person is special gift to us at this time.

iii. However, we must avoid two traps. First, we must avoid "shopping" for advice - asking many people, telling all of them our problems until we find the advice we want. Second, we must be especially careful of talking to others in a way that puts the problem on other people - people who aren't there to give their side of the story. Nehemiah didn't say to the king, "I'm sad because those incompetents in Jerusalem have had 100 years to build the walls and they haven't done anything. They are a bunch of hardened, uncaring, worthless people." He described the problem without putting anyone else to blame. When we fail to do this, there's a word for it: gossip.

iv. When we are the person whom others ask for prayer or whom others come to for help, it is helpful to guard against the temptation to know every detail of the problem. Of course it is interesting to hear the details of others problems, but we do not need to know all the fine points. Our prayer is still valuable if we don't know all the details. We are not less able to lead them to Jesus for His loving care. Some things need to be talked out more than others, but sometimes we want the other person to talk it out more for us than for them.

3. (4-8) Nehemiah's request.

Then the king said to me, "What do you request?" So I prayed to the God of heaven. And I said to the king, "If it pleases the king, and if your servant has found favor in your sight, I ask that you send me to Judah, to the city of my fathers' tombs, that I may rebuild it." Then the king said to me (the queen also sitting beside him), "How long will your journey be? And when will you return?" So it pleased the king to send me; and I set him a time. Furthermore I said to the king, "If it pleases the king, let letters be given to me for the governors of the region beyond the River, that they must permit me to pass through till I come to Judah, and a letter to Asaph the keeper of the king's forest, that he must give me timber to make beams for the gates of the citadel which pertains to the temple, for the city wall, and for the house that I will occupy." And the king granted them to me according to the good hand of my God upon me.

a. What do you request? Right away, Nehemiah knew God gave him favor with the king. His response wasn't "Off with his head!" but "What can I do to help?" Nehemiah knew that four months of prayer were answered.

b. So I prayed to the God of heaven: Knowing his prayer had been answered, Nehemiah prayed again. This was not a long, extended prayer (he could have said, "Well king, let me pray about it for a few days and then I'll get back to you"). Instead, this was an immediate, silent, "Help me LORD!" prayer. Nehemiah knew this was an incredible opportunity, and he did not want to miss the chance.

i. It is wonderful to labor long in prayer; but prayer does not have to be long to be effective. This is especially true when the situation will not allow a long prayer.

c. I ask that you send me to Judah: Nehemiah again showed great wisdom as he respectfully asked for a leave of absence and to be sent (you send me) by the king. He asked the king to share his concern for Jerusalem and to become a partner in getting the city and its people back where they should be.

i. Nehemiah's vision was also revealed: that I may rebuild it. That was a huge job and a big goal. Nehemiah isn't going on a mere fact-finding expedition, or to tell the leaders of Jerusalem what a bad job they were doing. He goes to get the work done, trusting in God all the way!

ii. Again, Nehemiah shows wisdom by referring to Jerusalem without specifically mentioning the city (send me to Judah, to the city of my father's tombs). Although, we can also say that Nehemiah is not being deceptive. Though Jerusalem might have historically been a rebellious city to Persia, it isn't any longer - and will not be.

d. It pleased the king to send me: Nehemiah's sympathetic heart, his months of prayer, his moment of prayer, his great faith, his big vision, and his wise responses were all answered positively. The king was enthusiastic about supporting Nehemiah in this venture.

e. I set him a time: As a capable leader, Nehemiah clearly had a plan. The four months in prayer were not only spent in talking to God, but also in listening to Him and in working out a Spirit-led plan for what to do when God did open the door.

i. Nehemiah knew how long he would need to be gone (I set him a time). He knew he would need letters of safe passage from the king (let letters be given to me). He knew what kind of materials would be needed (timber). He knew what work needed to be done (the gates of the citadel . . . the city wall . . . the house I will occupy). Nehemiah knew all of this without ever having seen for himself the condition of Jerusalem before! Nehemiah knew the needs by carefully and patiently seeking God.

ii. Nehemiah had a plan, and God always works through a plan. The LORD our God is a planning God: The counsel of the LORD stands forever, the plans of His heart to all generations. (Psalm 33:11). From the beginning of the plan of salvation in eternity past, God has a plan and is working it out.

iii. Sometimes it may seem that God blesses a lack of planning, and sometimes it seems God does a blessed work completely different from what we have planned. But in every case, God works through planning - if not our planning, then His planning. But as a general principle, God wants to train us up into the work of being planners, just as He is a planner.

iv. The plans of the diligent lead surely to plenty, but those of everyone who is hasty, surely to poverty. (Proverbs 21:5) Faith is no substitute for planning. We aren't more spiritual for failing to plan and for shooting from the hip. There may be sometimes when we simply can't plan, but we should never reject planning.

f. He must give me timber: Nehemiah was also a bold man, not afraid to ask others to help when he knew they had the resources to help. Once the king was willing to be a part of Nehemiah's goal (it pleased the king to send me), he went right on to ask for an official seal of approval on the project (letters . . . for the governors) and for the king to finance the project (that he must give me timber).

i. Nehemiah didn't ask because he wanted to take advantage of the king. Instead, he showed honor and respect to the king by inviting him to participate in a worthy work. He knew the king was able to provide these things; he sensed the king's heart was willing, and so he shows the king how he can do what his willing heart wants to do!

g. And the king granted them to me according to the good hand of my God upon me: Though this was a pagan king, Nehemiah still understood that God could work through him in a mighty way. God can provide for our needs in totally unexpected or unlikely ways.

B. Nehemiah comes to Jerusalem.

1. (9-10) Arrival and opposition.

Then I went to the governors in the region beyond the River, and gave them the king's letters. Now the king had sent captains of the army and horsemen with me. When Sanballat the Horonite and Tobiah the Ammonite official heard of it, they were deeply disturbed that a man had come to seek the well-being of the children of Israel.

a. Then I went: This is another example of Nehemiah's godly leadership. He actually went - he traveled the 800 miles from Persia to Jerusalem to do the work of rebuilding the walls and the people.

i. Many people have a heart touched like Nehemiah's. They may also have the heart for prayer, the wisdom, the vision, the plan and the faith of a Nehemiah - but they stop short of actually going out and doing what needs to be done for the goal to become a reality.

ii. Sometimes we substitute talking about something for actually doing it. It is one think to stand around with other believers and talk about doing some evangelism; praying about it, planning it, talking about it - it is another thing to actually go out and do it. God is in the doing of the thing.

iii. Our spiritual enemies don't mind as long as all we do is plan and pray and talk; but when God's people start doing something, they take notice.

b. Beyond the River: This means "beyond the Euphrates River," an important landmark that separated one region from another. Once a traveler crossed the river, they were on the road to the region of Judea and the city of Jerusalem. At this point Nehemiah spoke to the governors of this region who ruled under the Persians.

c. Gave them the king's letters: Nehemiah came prepared. He had letters showing he was truly sent by the king. He had captains of the army and horsemen with him. He also had substantial supplies of lumber from the king's forest. Truly, the king of Persia had responded to Nehemiah's invitation to become a partner in the work of rebuilding the walls of Jerusalem.

d. Sanballat the Horonite . . . Tobiah the Ammonite: At the governor's station, Nehemiah met these two enemies of Jerusalem and anyone who cared for the welfare of the city. They were deeply disturbed that a man had come to seek the well-being of the children of Israel.

i. These two cared nothing as long as Jerusalem was weak and vulnerable; even though the temple was there, and worship conducted, that was fine - as long as the people of God were not strong, secure, and free from stress.

ii. Notice when this opposition came: not at the heart stage, not at the vision stage, not at the prayer stage, not at the planning stage, but when progress came in doing something.

iii. Some people fear ever stepping out for the LORD, because they know opposition will come. They somehow think their life will be better or easier if they stay in their low, mediocre state before God. What deception! A better life from holding back for Jesus Christ? Tough times are going to come anyway; but when we are growing and stepping forth in the Lord, we are far more equipped to deal with them.

2. (11-16) Nehemiah makes a secret tour of Jerusalem and her walls.

So I came to Jerusalem and was there three days. Then I arose in the night, I and a few men with me; I told no one what my God had put in my heart to do at Jerusalem; nor was there any animal with me, except the one on which I rode. And I went out by night through the Valley Gate to the Serpent Well and the Refuse Gate, and viewed the walls of Jerusalem which were broken down and its gates which were burned with fire. Then I went on to the Fountain Gate and to the King's Pool, but there was no room for the animal under me to pass. So I went up in the night by the valley, and viewed the wall; then I turned back and entered by the Valley Gate, and so returned. And the officials did not know where I had gone or what I had done; I had not yet told the Jews, the priests, the nobles, the officials, or the others who did the work.

a. So I came to Jerusalem: After being in Jerusalem three days, Nehemiah still did not tell anyone why he is there and what God has put on his heart: I told no one what my God had put in my heart to do at Jerusalem.

i. When Nehemiah entered Jerusalem with a military escort and lumber from the king of Persia's forest, people would notice him - but he didn't say anything about his mission until the time was right. Good leaders learn a sense of God's timing.

ii. Nehemiah came to Jerusalem, full of heart, full of prayer, full of faith, full of wisdom, full of a big vision, full of support from the king, and finally gets to his destination - and he did nothing for three days.

iii. I told no one: "It is good to have Christian friends, but it is dangerous to wear your heart on your sleeve. Have a secret place somewhere which nobody knows anything about but you and God." (Redpath).

iv. "You will often find it best not to commit your plans to others. If you want to serve God, go and do it, and then let other people find it out afterwards. You have no need to tell what you are going to do, and, I may add, there is no need for you retelling what you have done, for very, very frequently God withdraws himself when we boast of what is being done." (Spurgeon).

b. I went out by night through the Valley Gate: It seems that Nehemiah set out from the west side of the city, and turned left towards the south, continuing counter-clockwise around the rubble of the city walls, until coming back to his starting point.

c. And viewed the walls of Jerusalem which were broken down and its gates which were burned with fire: Nehemiah wasn't just sightseeing. Instead, he carefully studied the broken down walls and the burned gates. The word viewed in Nehemiah 2:13 and 2:15 is a medical term for "probing a wound to see the extent of its damage."

i. For the first time, Nehemiah saw with his eyes what had been reported to him, and what God had called him to repair. There is no way he could have made this tour with a dry eye, knowing the extent of the damage and the fear, poverty, and insecurity the broken walls meant in the lives of the people.

d. The walls of Jerusalem which were broken down and its gates which were burned with fire: Nehemiah knew the job of rebuilding the walls couldn't go forth unless he saw exactly how bad the situation was.

i. Nehemiah could have focused on all that was right with Jerusalem. They were back in Judah and, the forced exile was over. The temple was built. Sacrifice and worship were conducted. Progress was being made, slow as it was. There was much to be thankful for in Jerusalem - but sometimes, one must look at what is wrong, and that is what Nehemiah did.

ii. We deceive ourselves if we only look to what is good. Some have no trouble with this; they always find it easy to see what is wrong. They are full of criticism. They believe they have the unique spiritual gift of pointing out what is wrong. But Nehemiah teaches us by example - we must look at the broken down towers, and carefully study what is wrong - but only if we have the heart, the prayer, the vision, the passion to be used of God to set it right. There is little use in the Kingdom of God for sideline critics, back seat drivers, and Monday morning quarterbacks.

iii. But with the right hearts - hearts ready to act - we have to take an honest look. "It is utter folly to refuse to believe that things are as bad as they really are. It is vital in any undertaking for God to know the worst, for whenever there is to be a wonderful movement of the Holy Spirit, it begins with someone like Nehemiah who was bold enough to look at facts, to diagnose them, and then to rise to the task." (Redpath)

iv. When we look at other Christians around us, we see that many are strong, joyful, growing, in their relationship with Jesus Christ. Many have victory over sin and we are thankful for that. But you can also see the figurative walls in their life and see some broken down portions. Some among us are desperately hurting or are trapped in a cycle of sin and want to get out, but don't know how to ask for help. Some feel like they are on the outside looking in. Some respect God, but haven't yet given their lives to Jesus Christ. God can, and will, build up all the broken down portions of these figurative walls.

v. When we take a look at our children, we know that we love them and we care for them. But when we look at them honestly we see their weaknesses of character and the areas where they fall short. We soberly consider what will become of them if those weaknesses dominate their entire personality. We consider what will happen if they grow up rejecting Jesus, and of their future ruin unless God uses us to train and nurture their character.

vi. In the same way, when we look at our business, our relationships, our friendships, we should take an honest look, and not only look at what is pretty.

vii. When we look at the church, we love the church and are thankful for what God does here. But when we look honestly, we are probably not satisfied with the impact we have made on this community. We cannot say that it is enough or that there should not be far more. We think of the financial support and the outreach and the spread of the Word of God through the church, and yet know that it could be more and that the ministry could go out further and broader.

viii. If someone took a tour of your life the same way Nehemiah took a tour of Jerusalem they might notice many broken down portions in the figurative walls of your life. Proverbs 25:28 says: Whoever has no rule over his own spirit is like a city broken down, without walls. Many lives are like a city with broken walls - living with a constant sense of fear, poverty, and insecurity. We should not hide our eyes from these broken down places; God wants to change them, and make the first steps of change right away.

e. The walls of Jerusalem which were broken down and its gates which were burned with fire: As much as anything, Nehemiah took time to count the cost before starting the work. He has a heart, he has faith, he has a vision - but before that vision can become a reality, he has to see exactly what has to be done, and what it will cost - in terms of time, effort, money, and leadership.

3. (17-18) Nehemiah meets with the leaders of Jerusalem.

Then I said to them, "You see the distress that we are in, how Jerusalem lies waste, and its gates are burned with fire. Come and let us build the wall of Jerusalem, that we may no longer be a reproach." And I told them of the hand of my God which had been good upon me, and also of the king's words that he had spoken to me. So they said, "Let us rise up and build." Then they set their hands to this good work.

a. You see the distress that we are in: The citizens and leaders of Jerusalem were not sitting around waiting for a superman to come along and rebuild their walls. In all probability, they had come to accept that it was an impossible job. It seemed that no one could fix a 100 year-old problem. Years ago, when someone tried, enemies simply stopped them. So they lived with it.

b. Then I said to them: Now, when Nehemiah came and explained his vision for the rebuilding of the walls to the leaders of the city, there was a tremendous amount of importance attached to the meeting. Nehemiah could not do the job by himself, and he was in a lot of trouble if leaders didn't support him.

i. No doubt this was something Nehemiah prayed about a lot. He might have prayed something like this, "O LORD, prepare the hearts of the leaders of Jerusalem to support this work You have called me to. Let them see I do not come condemning or criticizing them, only to help. Give me the right words to say, and speak to them ahead of time about this work You have called me to."

c. The distress that we are in: Nehemiah wisely approached the leaders of Jerusalem. He had to. In the accomplishment of any vision or goal - or at least of a God-sized vision or goal, there will be certain people essential to accomplishing the goal - you must have their help. Nehemiah's wise approach gives us an example to follow.

· Wisely, Nehemiah asked them to notice the obvious: You see the distress; sometimes, the obvious is the hardest to see.

· Wisely, Nehemiah did not come as if he was there to fix their problem: the distress that we are in. Nehemiah owned the problem as his also, even though he might not have. Nehemiah didn't play the blame game. He didn't criticize the leaders of Jerusalem. He simply identified right along with them regarding the problem.

· Wisely, Nehemiah asked for their partnership: Come and let us build the wall of Jerusalem. Nehemiah figured if God could move upon the heart of a pagan king to partner in this work, He certainly could move upon the hearts of His own people to join in! Nehemiah wasn't there to do it for them, but to partner with them in the job of restoring Jerusalem and its people.

· Wisely, Nehemiah pointed them to the result: that we may no longer be a reproach. This wasn't really about bricks and mortar; it was about removing a condition of shame, fear, poverty, and insecurity among God's people. The hard work involving bricks and mortar would be worth it, because it would have real spiritual impact in both individuals and the community. When David saw Goliath and was outraged that this monster was casting disgrace on the people of God, he simply said, "Is there not a cause?" (1 Samuel 17:29). Everyone else was self-focused and figuring the odds, and David said, "let's get the job done. I'm willing for God to use me to do it."

· Wisely, Nehemiah encouraged them in the LORD: I told them of the hand of my God which had been good upon me. Nehemiah assured the leaders this wasn't his project, it was God's project. If people sense your vision is really all about you, and raising you up, and making you great, they will rightly be hesitant. But if it is from God, and they can see it, they will be thrilled to partner with you.

· Wisely, Nehemiah gave them confidence by telling of what God had already done: I told them . . . of the king's words that he had spoken to me. Nehemiah could say, "Look, you can know this is of God; the heart of the king of Persia has been touched by the Lord to support this project!" If something has God's fingerprints on it, people will want to support it; if it has only man's fingerprints on it, they will rightly hesitate.

d. And I told them of the hand of my God which had been good upon me: We also notice what Nehemiah didn't do; he didn't beg or make deals. Nehemiah had a high calling from God, and asked others to be part of that vision, but he never stopped treating it like a high calling. He wasn't going to be a carnival barker trying to manipulate people into knocking over milk bottles even when they really didn't want to do it.

i. Nehemiah didn't offer rewards, incentives, or vacations out at the Sea of Galilee for the ones who got the job done. Those are all external motivations, and aren't God's highest calling. Nehemiah simply said, "Let's stop kidding around. We know there's a job to be done, and God is leading us to get it done now." He relied on the LORD and the leaders to create a true inward motivation. External motivation - manipulation, guilt, pressure, carnal rewards can work for a while, but are never a part of God's vision for getting things done.

e. Let us rise up and build: This response of the leaders of Jerusalem was of God. They said, "Yes, Nehemiah, we're with you!" This was all the more remarkable considering the ways they might have responded - ways we might respond when we are challenged to partner in a work.

They might have denied the need for the walls. "You know, we have gotten along without those walls for a hundred years now! After all, we already have the temple!" But we want to do far more than simply "get along." God has more for us, and now is the time to enter in.

They might have seen the project as too much work. "Well Nehemiah, it's a fine work, and we hope it goes well for you. Don't think we can help you now." But we are willing to pay the price for something that is truly of God.

They might have seen the opposition as too strong. "Nehemiah, why even start? We tried before and our enemies stopped us. It will just happen again." But we have more faith than that.

f. Then they set their hands to do this good work: This shows God's hand at work here. Nehemiah's heart, his prayer, his boldness, his big vision, his action, and his wisdom, were all rewarded. This was a God-inspired thing; God moved the hearts of the leaders to do this.

i. We know that Nehemiah was a great leader because people followed him. The people he was meant to lead were genuinely influenced by his leadership.

4. (19) The opposition rises in response to the work of God.

But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard of it, they laughed at us and despised us, and said, "What is this thing that you are doing? Will you rebel against the king?"

a. But when Sanballat the Horonite, Tobiah the Ammonite official, and Geshem the Arab heard of it: Things had been going extraordinarily well, so we are not surprised that opposition came up again. Sanballat the Horonite and Tobiah the Ammonite official both came to oppose the work.

i. Spiritual opposition to the work God wants to accomplish is a reality many Christians fail to take account of, and are thus defeated in what God would what them to do.

ii. The Second Person of the Trinity, Jesus Christ, took on humanity to experience spiritual warfare even as you do; He knows what it is to be under attack, how to break through to victory, and so He knows how to lead His people to victory.

b. Sanballat . . . Tobiah: These two first surfaced in Nehemiah 2:10; they were deeply disturbed that a man had come to seek the well-being of the children of Israel. They had previously made their opinion known; now they will seek to do something about the progress Nehemiah is making.

i. Tobiah (a Jewish name) was a man of influence, being associated with the high priest's family, and getting help from the priests (Nehemiah 13:4). "Tobiah" was a prominent name in priestly families for generations to come. The name "Tobiah" means "Yahweh is good" - a strange name for a man who was an opponent of the work of God.

ii. Sanballat was connected by marriage to priestly families (Nehemiah 13:28). An ancient document from this period refers to Sanballat as "governor of Samaria." (Kidner)

iii. These men were Jews - were fellow brothers - of Nehemiah and the citizens of Jerusalem. We might have thought they would have supported his work, but they do not. Opposition is always difficult; but when it comes from brothers, it is then mixed with the pain of betrayal as well.

iv. The Bible makes it clear we have enemies and opponents also, but chiefly they are spiritual enemies: For we do not wrestle against flesh and blood, but against . . . spiritual armies of wickedness in heavenly places (Ephesians 6:12). However, we also realize that attacks from spiritual enemies can come through flesh-and-blood people (Matthew 16:23). We can experience spiritual attack on a direct inward level from spiritual enemies, or through people who are, wittingly or unwittingly, being used as tools by our spiritual enemies.

c. They laughed us to scorn: Sanballat and Tobiah used scorn in their attack. They wanted Nehemiah to feel mocked, stupid, and foolish. They laughed us to scorn shows that they showed their spite (and despised us) with a humorous edge.

i. This scorn may come to us in an inward feeling ("Who am I trying to kid? I must be some kind of fool!"). Or it may come through the words of those who, if they know it or not, are being used by our spiritual enemies.

ii. Many are turned away from God's will because they experience or fear scorn. Men who were not afraid of death have been manipulated because they did not want to be laughed at. It seems that sooner or later, God will allow every Christian to be tested at this point; as to whom they regard more, man or God. We must never be more concerned about what people may say about us than what God requires of us.

iii. The way that Sanballat and Tobiah used laughter and scorn as weapons against the work of God should also make us reflect on our own use of humor. Some Christians who are otherwise well-meaning are tools of the enemy, all for the sake of a few laughs.

d. Will you rebel against the king? This shows that Sanballat and Tobiah had a low view of God's authority. Their question showed that they figured the king of Persia was the highest authority in the land.

i. First, they were completely ignorant. They didn't know what they spoke about. The king had given permission, even if they didn't know it. The king was partner in the work. Many times, those who are being used by our spiritual enemies against us simply don't know what they are talking about.

ii. Second, they were not concerned with God's authority. Really, it did not matter if the King of Persia was against this work, if the God of heaven and earth was for it. One with God makes a majority. Nehemiah could have turned the question back on them: Will you rebel against the King of Kings and Lord of Lords?

5. (20) Nehemiah's answer to his opponents.

So I answered them, and said to them, "The God of heaven Himself will prosper us; therefore we His servants will arise and build, but you have no heritage or right or memorial in Jerusalem."

a. So I answered them: Nehemiah ignored their scorn. His bold, straightforward words showed he had not been put on the defensive by their mocking, scornful attack.

i. When faced with the choice of pleasing man or pleasing God, Nehemiah knew exactly what he would do. Let them mock - he would serve the LORD.

b. And said to them: Nehemiah did not give a point-by-point reply. He did not show the document proving the king's support of the project. If he did, Sanballat and Tobiah would have just claimed it was a forgery, or would have come up with another objection. Nehemiah knew that hearts that refuse to be convinced will never be convinced.

c. The God of heaven Himself will prosper us: Nehemiah instead proclaimed his confidence in God. "It doesn't matter if you are against us. God's work will succeed."

i. Nehemiah didn't put the work on hold while a crisis response team figured out the best way to answer Sanballat and Tobiah. He wasn't going to let them sidetrack him. He had a work to do and he was going to do it. If you allow your enemies to get you to stop what you should be doing and give all your attention to them, then your enemies have won.

ii. There is a touch of holy boldness in Nehemiah's response. "Go ahead and take your best shot. It won't work. God is with us. He isn't with you. You will fail. We will prosper under the hand of the God of heaven!"

d. We His servants . . . will arise and build: Nehemiah proclaimed who he was and what he would do.

i. Nehemiah and his followers were servants of God. Sanballat and Tobiah felt confident because they were servants of the king; but Nehemiah is a servant of God.

ii. Nehemiah and his followers had a job to do. Not for a moment did he say, "Gee, maybe this isn't God's will!" They had agreed to rise up and build (Nehemiah 2:18), and they will do it.

iii. In facing our enemies, we must always keep focus on who we are and what we should do. Failure to see these will always lead to defeat. These are exactly the things our spiritual enemies want us to forget! And sometimes, you just have to proclaim it!

e. You have no heritage or right or memorial in Jerusalem: Nehemiah proclaimed the truth about his enemies. They may have been Jews by birth; they may have been legal citizens of Jerusalem; they may have owned property in the city. But their hearts showed they had no heritage or right or memorial in God's city.

i. Nehemiah sized these two up more quickly than we often do. He knew they weren't for him or for Jerusalem, or for God at all - though they may have claimed to be. It was as if Nehemiah said, "You don't belong here. God's doing a great work here, and you don't want to be part of it. Just move on."

ii. We can say they same to our spiritual enemies: "You have no heritage or right or memorial in me. I belong to Jesus Christ. You don't belong here. You may as well move on because I'm not going anywhere."

iii. This opposition did not immediately melt away. We often wish that if we did everything right as Nehemiah did here, then the opposition would just go away. But it didn't. These two opposed the work all they way until it was finished. But they didn't stop it. God's work got done, and they were proved completely wrong.

© 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 2 (Chapter Introduction)

Overview

Neh 2:1, Artaxerxes, understanding the cause of Nehemiah’s sadness, sends him with letters and commission to Jerusalem; Neh 2:9, Nehemiah, to the grief of the enemies, comes to Jerusalem; Neh 2:12, He views secretly the ruins of the walls; Neh 2:17, He incites the Jews to build.

Poole: Nehemiah 2 (Chapter Introduction)

CHAPTER 2

Artaxerxes, understanding the cause of Nehemiah’ s sadness, Neh 2:1-5 , sendeth him with letters to Jerusalem, Neh 2:6-8 . Nehemiah, to the grief of the enemies, cometh to Jerusalem, Neh 2:9-11 , and secretly by night vieweth the ruins of Jerusalem, Neh 2:12-16 . He encourageth the Jews to build, Neh 2:17,18 . The enemies, deriding, charge them with rebellion against the king, Neh 2:19 . Nehemiah’ s answer, Neh 2:20 .

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 2 (Chapter Introduction)

(Neh 2:1-8) Nehemiah's request to the king.

(Neh 2:9-18) Nehemiah comes to Jerusalem.

(Neh 2:19, Neh 2:20) The opposition of the adversaries.

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 2 (Chapter Introduction)

How Nehemiah wrestled with God and prevailed we read in the foregoing chapter; now here we are told how, like Jacob, he prevailed with men also, and so found that his prayers were heard and answered. I. He prevailed with the king to send him to Jerusalem with a commission to build a wall about it, and grant him what was necessary for it (Neh 2:1-8). II. He prevailed against the enemies that would have obstructed him in his journey (Neh 2:9-11) and laughed him out of his undertaking (Neh 2:19, Neh 2:20). III. He prevailed upon his own people to join with him in this good work, viewing the desolations of the walls (Neh 2:12-16) and then gaining them to lend every one a hand towards the rebuilding of them (Neh 2:17, Neh 2:18). Thus did God own him in the work to which he called him.

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

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

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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 2 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 2

Nehemiah being sorrowful in the king's presence, the reason of it was asked by the king, which he declared, and then took the opportunity to request of the king that he might be sent to Jerusalem to rebuild it, which was granted him, Neh 2:1, upon which he set out, and came to Jerusalem, to the great grief of the enemies of Israel, Neh 2:9 and after he had been three days in Jerusalem, he privately took a survey of it, to see what condition it was in, unknown to the rulers there, Neh 2:12, whom he afterwards exhorted to rise up and build the wall of the city, which they immediately set about, Neh 2:17 not regarding the scoffs and taunts of their enemies, Neh 2:19.