Text -- Nehemiah 3:28 (NET)

3:28 Above the Horse Gate the priests worked, each in front of his house.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: Neh 3:28

The horse gate - The place through which the horses passed in order to be watered; It was near the temple. Some rabbins suppose that in order to go to the temple, a person might go on horseback to the place here referred to, but then was obliged to alight, as a horse could pass no farther. Horses were never very plentiful in Jerusalem.

TSK: Neh 3:28

the horse : 2Ki 11:16; 2Ch 23:15; Jer 31:40

every one : Neh 3:10, Neh 3:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 3:17-30

The constant mention of "priests,""Levites,"and Nethinims,"sufficiently indicates that the writer is here concerned with the sacerdotal quarter, that immediately about the temple.

Neh 3:18

Bavai - Or, "Binnui"Neh 3:24; Neh 10:9.

The armoury at the turning of the wall - literally, "the armoury of the corner."The northwestern corner of the special wall of the "city of David"seems to be intended. See Neh 3:1 note.

Neh 3:20

The other piece - Rather, "another piece."The notice of Baruch’ s first piece, like that of Malchijah’ s and Hashub’ s Neh 3:11, seems to have slipped out of the text.

Neh 3:22

The word here translated "plain"is applied in the rest of Scripture almost exclusively to the Ghor or Jordan valley. Compare, however, Neh 12:28.

Neh 3:24

The turning of the wall - The northeastern angle of the "city of David"seems here to be reached. At this point a tower "lay out"Neh 3:25, or projected extraordinarily, from the wall, being probably a watch-tower commanding the Kidron valley and all the approaches to the city from the southeast, the east, and the northeast.

Neh 3:25

The "king’ s high house"is almost certainly the old palace of David, which was on the temple hill, and probably occupied a position directly north of the temple.

That was by the court of the prison - Prisons were in old times adjuncts of palaces. The palace of David must have had its prison; and the "prison gate"Neh 12:39 was clearly in this quarter.

Neh 3:26

The marginal reading is better. On the Nethinims see 1Ch 9:2 note.

Ophel was the slope south of the temple (see the marginal reference "y"note); and the water-gate, a gate in the eastern wall, either for the escape of the superfluous water from the temple reservoirs, or for the introduction of water from the Kidron valley when the reservoirs were low.

Neh 3:27

The foundations of an outlying tower near the southeast angle of the temple area in this position have been recently discovered.

Neh 3:28

"The horse gate"was on the east side of the city, overlooking the Kidron valley. It seems to have been a gate by which horses approached and left the old palace, that of David, which lay north of the temple Neh 3:25.

Poole: Neh 3:28

The horse gate not that belonging to the king’ s palace, 2Ch 23:15 , but one of the gates of the city so called; either because nigh unto that were many stables for horses, or because the horses commonly went out that way to their watering-place.

Haydock: Neh 3:28

Horse-gate, by which the king's horses were led to water, at the torrent Cedron. It was near the temple and palace, 4 Kings xi. 16. (Calmet) ---

Some Rabbins assert that people were obliged to alight here, and to go on foot to the temple. (Lyranus)

Gill: Neh 3:28

From above the horse gate repaired the priests,.... So called, either because near it were stables for horses; or through it horses were led to be watered at the brook of Kidron, to which it was near; or to be exercised in the valley; Josephus ^c speaks of the "hippie", or horse tower, which might be near it:

everyone over against his house; for it seems there was a row of houses in which the priests dwelt, and each of them repaired as much of the wall as was right against his house.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 3:1-32

1 The names and order of them that built the wall.

Maclaren: Neh 3:28

Over Against His House'

The priests repaired every one over against his house.'--Neh. 3:28.

The condition of our great cities has lately been forced upon public attention, and all kinds of men have been offering their panaceas. I am not about to enter upon that discussion, but I am glad to seize the opportunity of saying one or two things which I think very much need to be said to individual Christian people about their duty in the matter. Every man over against his house' is the principle I desire to commend to you as going a long way to solve the problem of how to sweeten the foul "life of our modern cities.

The story from which my text is taken does not need to detain us long. Nehemiah and his little band of exiles have come back to a ruined Jerusalem. Their first care is to provide for their safety, and the first step is to know the exact extent of their defenselessness. So we have the account of Nehemiah's midnight ride amongst the ruins of the broken walls. And then we read of the co-operation of all classes in the work of reconstruction. Many hands made light work.' Men and women, priests and nobles, goldsmiths, apothecaries, merchants, all seized trowel or spade, and wheeled and piled. One man puts up a long length of wall, another can only manage a little bit; another undertakes the locks, bolts, and bars for the gates. Roughly and hastily the work is done. The result, of course, is very unlike the stately structures of Solomon's or of Herod's time, but it is enough for shelter. We can imagine the sigh of relief with which the workers looked upon the completed circle of their rude fortifications.

The principle of division of labour in our text is repeated several times in this list of the builders. It was a natural one; a man would work all the better when he saw his own roof mutely appealing to be defended, and thought of the dear ones that were there, But I take these words mainly as suggesting some thoughts applicable to the duties of Christian people in view of the spiritual wants of our great cities.

I. I Need Not Do More Than Say A Word Or Two About The Ruins Which Need Repair.

If I dwell rather upon the dark side than on the bright side of city life I shall not be understood, as forgetting that the very causes which intensify the evil of a great city quicken the good, the friction of multitudes and the impetus thereby given to all kinds of mental activity. Here amongst us there is much that is admirable and noble, much public spirit, much wise and benevolent expenditure of thought and toil for the general good, much conjoint action by men of different parties, earnest antagonism and earnest co-operation, and a free, bracing intellectual atmosphere, which stimulates activity. All that is true, though, on the other hand, it is not good to live always within hearing of the clatter of machinery and the strife of tongues; and the wisdom that is born of solitary meditation and quiet thought is less frequently met with in cities than is the cleverness that is born of intercourse with men, and newspaper reading.

But there is a tragic other side to all that, which mostly we make up our minds to say little about and to forget. The indifference which has made that ignorance possible, and has in its turn been fed by the ignorance, is in some respects a more shocking phenomenon than the vicious life which it has allowed to rot and to reek unheeded.

Most of us have got so familiarised with the evils that stare us in the face every time we go out upon the pavements, that we have come to think of them as being inseparable from our modern life, like the noise of a carriage wheel from its rotation. And is it so then? Is it indeed inevitable that within a stone's throw of our churches and chapels there should be thousands of men and women that have never been inside a place of worship since they were christened; and have no more religion than a horse? Must it be that the shining structure of our modern society, like an old Mexican temple, must be built upon a layer of living men, flung in for a foundation? Can it not be helped that there should be streets in our cities into which it is unfit for a decent woman to go by day alone, and unsafe for a bravo man to venture after nightfall? Must men and women huddle together in dens where decency is as impossible as it is for swine in a sty? Is it an indispensable part of our material progress and wonderful civilisation that vice and crime and utter irreligion and hopeless squalor should go with it? Can all that bilge water really not be pumped out of the ship? If it be so, then I venture to say that, to a very large extent, progress is a delusion, and that the simple life of agricultural communities is better than this unwholesome aggregation of men.

The beginning of Nehemiah's work of repair was that sad midnight ride round the ruined walls. So there is a solemn obligation laid on Christian people to acquaint themselves with the awful facts, and then to meditate on them, till sacred, Christ-like compassion, pressing against the flood-gates of the heart, flings them open, and lets out a stream of helpful pity and saving deeds.

II. My Second Is, The Ruin Is To Be Repaired Mainly By The Old Gospel Of Jesus Christ.

Far be it from me to pit remedies against each other. The causes are complicated, and the cure must be as manifold as the causes. For my own part I believe that, in regard to the condition of the lowest of our outcast population, drink and lust have done it almost all, and that for all but an infinitesimal portion of it, intemperance is directly or indirectly the cause. That has to be fought by the distinct preaching of abstinence, and by the invoking of legislative restrictions upon the traffic. Wretched homes have to be dealt with by sanitary reform, which may require municipal and parliamentary action. Domestic discomfort has to be dealt with by teaching wives the principles of domestic economy. The gracious influence of art and music, pictures and window-gardening, and the like, will lend their aid to soften and refine. Coffee taverns, baths and wash-houses, workmen's clubs, and many other agencies are doing real and good work. I for one say, God speed to them all,' and willingly help them so far as I can.

But, as a Christian man, I believe that I know a thing that if lodged in a man's heart will do pretty nearly all which they aspire to do; and whilst I rejoice in the multiplied agencies for social elevation, I believe that I shall best serve my generation, and I believe that ninety-nine out of a hundred of you will do so too, by trying to get men to love and fear Jesus Christ the Saviour. If you can get His love into a man's heart, that will produce new tastes and new inclinations, which will reform, and sweeten, and purify faster than anything else does.

They tell us that Nonconformist ministers are never seen in the slums; well, that is a libel! But I should like to ask why it is that the Roman Catholic priest is seen there more than the Nonconformist minister? Because the one man's congregation is there, and the other man's is not, which, being translated into other words, is this: the religion of Jesus Christ mostly keeps people out of the slums, and certainly it will take a man out of them if once it gets into his heart, more certainly and quickly than anything else will.

So, dear friends! if we have in our hearts and in our hands this great message of God's love, we have in our possession the germ out of which all things that are lovely and of good report will grow. It will purify, elevate, and sweeten society, because it will make individuals pure and strong, and homes holy and happy. We do not need to draw comparisons between this and other means of reparation, and still less to feel any antagonism to them or the benevolent men who work them; but we should fix it in our minds that the principles of Christ's Gospel adhered to by individuals, and therefore by communities, would have rendered such a condition of things impossible, and that the true repair of the ruin wrought by evil and ignorance, in the single soul, in the family, the city, the nation, the world, is to be found in building anew on the One Foundation which God has laid, even Jesus Christ, the Living Stone, whose pure life passes into all that are grounded and founded on Him.

III. Lastly, This Remedy Is To Be Applied By The Individual Action Of Christian Men And Women On The People Nearest, Them.

The priests repaired every one over against his house.' We are always tempted, in the face of large disasters, to look for heroic and large remedies, and to invoke corporate action of some sort, which is a great deal easier for most of us than the personal effort that is required. When a great scandal and danger like this of the condition of the lower layers of our civic population is presented before men, for one man that says, What can I do?' there are twenty who say, Somebody should do something. Government should do something. The Corporation should do something. This, that, or the other aggregate of men should do something.' And the individual calmly and comfortably slips his neck out of the collar and leaves it on the shoulders of these abstractions.

As I have said, there are plenty of things that need to be done by these somebodies. But what they do (they will be a long time in doing it), when they do get to work will only touch the fringe of the question, and the substance and the centre of it you can set to work upon this very day if you like, and not wait for anybody either to set you the example or to show you the way.

If you want to do people good you can; but you must pay the price for it. That price is personal sacrifice and effort. The example of Jesus Christ is the all-instructive one in the case. People talk about Him being their Pattern, but they often forget that whatever more there was in Christ's Cross and Passion there was this in it: the exemplification for all time of the one law by which any reformation can be wrought on men, that a sympathising man shall give himself to do it, and that by personal influence alone men will be drawn and won from out of the darkness and filth. A loving heart and a sympathetic word, the exhibition of a Christian life and conduct, the fact of going down into the midst of evil and trying to lift men out of it, are the old-fashioned and only magnets by which men are drawn to purer and higher life. That is God's way of saving the world, by the action of single souls on single souls. Masses of men can neither save nor be saved. Not in groups, but one by one, particle by particle, soul by soul, Christ draws men to Himself, and He does His work in the world through single souls on fire with His love, and tender with pity learned of Him.

So, dear friends! do not think that any organisation, any corporate activity, any substitution of vicarious service, will solve the problem. It will not. There is only one way of doing it, the old way that we must tread if we are going to do anything for God and our fellows: The priests repaired every one over against his house.'

Let me briefly point out some very plain and obvious things which bear upon this matter of individual action. Let me remind you that if you are a Christian man you have in your possession the thing which will cure the world's woe, and possession involves responsibility. What would you think of a man that had a specific for some pestilence that was raging in a city, and was contented to keep it for his own use, or at most for his family's use, when his brethren were (lying by the thousand, and their corpses polluting the air? And what shall we say of men and women who call themselves Christians, who have some faith in that great Lord and His mighty sacrifice; who know that the men they meet with every day of their lives are dying for want of it, and who yet themselves do absolutely nothing to spread His name, and to heal men's hurts? What shall we say? God forbid that we should say they are not Christians! but God forbid that anybody should flatter them with the notion that they are anything but most inconsistent Christians!

Still further, need I remind you that if we have found anything in Jesus Christ which has been peace and rest for ourselves, Christ has thereby called us to this work? He has found and saved us, not only for our own personal good. That, of course, is the prime purpose of our salvation, but not its exclusive purpose. He has saved us, too, in order that the Word may be spread through us to those beyond. The Kingdom of Heaven is like leaven, which a woman took and hid in three measures of meal until the whole was leavened,' and every little bit of the dough, as it received into itself the leaven, and was transformed, became a medium for transmitting the transformation to the next particle beyond it and so the whole was at last permeated by the power. We get the grace for ourselves that we may pass it on; and as the Apostle says: God hath shined into our hearts that we might give the light of the knowledge of the glory of God in the face of Jesus Christ.'

And you can do it, you Christian men and women, every one of you, and preach Him to somebody. The possession of His love gives the commission; ay! and it gives the power. There is nothing so mighty as the confession of personal experience. Do not you think that when that first of Christian converts, and first of Christian preachers went to his brother, all full of what he had discovered, his simple saying, We have found the Messias,' was a better sermon than a far more elaborate proclamation would have been? My brother! if you have found Him, you can say so; and if you can say so, and your character and your life confirm the words of your lips, you will have done more to spread His name than much eloquence and many an orator. All can preach who can say, We have found the Christ.'

The last word I have to say is this;: there is no other body that can do it but you. They say: What an awful thing it is that there are no churches or chapels in these outcast districts!' If there were they would be what the churches and chapels are now, half empty. Bricks and mortar built up into ecclesiastical forms are not the way to evangelise this or any other country. It is a very easy thing to build churches and chapels. It is not such an easy thing, I believe it is an impossible thing (and that the sooner the Christian church gives up the attempt the better), to get the godless classes into any church or chapel. Conducted on the principles upon which churches and chapels must needs at present be conducted, they are for another class altogether; and we had better recognise it, because then we shall feel that no multiplication of buildings like this in which we now are, for instance, is any direct contribution to the evangelisation of the waste spots of the country, except in so far as from a centre like this there ought to go out much influence which will originate direct missionary action in places and fashions adapted to the outlying community.

Professional work is not what we want. Any man, be he minister, clergyman, Bible-reader, city missionary, who goes among our godless population with the suspicion of pay about him is the weaker for that. What is needed besides is that ladies and gentlemen that are a little higher up in the social scale than these poor creatures, should go to them themselves; and excavate and work. Preach, if you like, in the technical sense; have meetings, I suppose, necessarily; but the personal contact is the thing, the familiar talk, the simple exhibition of a loving Christian heart, and the unconventional proclamation in free conversation of the broad message of the love of God in Jesus Christ. Why, if all the people in this chapel who can do that would do it, and keep on doing it, who can tell what an influence would come from some hundreds of new workers for Christ? And why should the existence of a church in which the workers are as numerous as the Christians be an Utopian dream? It is simply the dream that perhaps a church might be conceived to exist, all the members of which had found out their plainest, most imperative duty, and were really trying to do it.

No carelessness, no indolence, no plea of timidity or business shift the obligation from your shoulders if you are a Christian. It is your business, and no paid agents can represent you. You cannot buy yourselves substitutes in Christ's army, as they used to do in the militia, by a guinea subscription. We are thankful for the money, because there are kinds of work to be done that unpaid effort will not do. But men ask for your money; Jesus Christ asks for yourself, for your work, and will not let you off as having done your duty because you have paid your subscription. No doubt there are some of you who, from various circumstances, cannot yourselves do work amongst the masses of the outcast population. Well, but you have got people by your side whom you call help. The question which I wish to ask of my Christian brethren and sisters now is this: Is there a man, woman, or child living to whom you ever spoke a word about Jesus Christ? Is there? If not, do not you think it is time that you began?

There are people in your houses, people that sit by you in your counting-house, on your college benches, who work by your side in mill or factory or warehouse, who cross your path in a hundred ways, and God has given them to you that you may bring them to Him. Do you set yourself, dear brother, to work and try to bring them. Oh! if you lived nearer Jesus Christ you would catch the sacred fire from Him; and like a bit of cold iron lying beside a magnet, touching Him, you would yourselves become magnetic and draw men out of their evil and up to God.

Let me commend to you the old pattern: The priests repaired every one over against his house'; and beseech you to take the trowel and spade, or anything that comes handiest, and build, in the bit nearest you, some living stones on the true Foundation.

MHCC: Neh 3:1-32

The work was divided, so that every one might know what he had to do, and mind it, with a desire to excel; yet without contention, or separate interests. No strife appears among them, but which should do most for the public good. Every Israelite should lend a hand toward the building up of Jerusalem. Let not nobles think any thing below them, by which they may advance the good of their country. Even some females helped forward the work. Some repaired over against their houses, and one repaired over against his chamber. When a general good work is to be done, each should apply himself to that part which is within his reach. If every one will sweep before his own door, the street will be clean; if every one will mend one, we shall all be mended. Some that had first done helped their fellows. The walls of Jerusalem, in heaps of rubbish, represent the desperate state of the world around, while the number and malice of those who hindered the building, give some faint idea of the enemies we have to contend with, while executing the work of God. Every one must begin at home; for it is by getting the work of God advanced in our own souls that we shall best contribute to the good of the church of Christ. May the Lord thus stir up the hearts of his people, to lay aside their petty disputes, and to disregard their worldly interests, compared with building the walls of Jerusalem, and defending the cause of truth and godliness against the assaults of avowed enemies.

Matthew Henry: Neh 3:1-32

The best way to know how to divide this chapter is to observe how the work was divided among the undertakers, that every one might know what he had to do, and mind it accordingly with a holy emulation, and desire to excel, yet without any contention, animosity, or separate interest. No strife appears among them but which should do most for the public good. Several things are observable in the account here given of the building of the wall about Jerusalem: -

I. That Eliashib the high priest, with his brethren the priests, led the van in this troop of builders, Neh 3:1. Ministers should be foremost in every good work; for their office obliges them to teach and quicken by their example, as well as by their doctrine. If there be labour in it, who so fit as they to work? if danger, who so fit as they to venture? The dignity of the high priest was very great, and obliged him to signalize himself in this service. The priests repaired the sheep-gate, so called because through it were brought the sheep that were to be sacrificed in the temple; and therefore the priests undertook the repair of it because the offerings of the Lord made by fire were their inheritance. And of this gate only it is said that they sanctified it with the word and prayer, and perhaps with sacrifices perhaps, 1. Because it led to the temple; or, 2. Because with this the building of the wall began, and it is probable (though they were at work in all parts of the wall at the same time) that this was first finished, and therefore at this gate they solemnly committed their city and the walls of it to the divine protection; or, 3. Because the priests were the builders of it; and it becomes ministers above others, being themselves in a peculiar manner sanctified to God, to sanctify to him all their performances, and to do even their common actions after a godly sort.

II. That the undertakers were very many, who each took his share, some more and some less, in this work, according as their ability was. Note, What is to be done for the public good every one should assist in, and further, to the utmost of his place and power. United force will conquer that which no individual dares venture on. Many hands will make light work.

III. That many were active in this work who were not themselves inhabitants of Jerusalem, and therefore consulted purely the public welfare and not any private interest or advantage of their own. Here are the men of Jericho with the first (Neh 3:2), the men of Gibeon and Mizpah (Neh 3:7), and Zanoah, Neh 3:13. Every Israelite should lend a hand towards the building up of Jerusalem.

IV. That several rulers, both of Jerusalem and of other cities, were active in this work, thinking themselves bound in honour to do the utmost that their wealth and power enabled them to do for the furtherance of this good work. But it is observable that they are called rulers of part, or the half part, of their respective cities. One was ruler of the half part of Jerusalem (Neh 3:12), another of part of Beth-haccerem (Neh 3:14), another of part of Mizpah (Neh 3:15), another of the half part of Beth-zur (Neh 3:16), one was ruler of one half part, and another of the other half part, of Keilah, Neh 3:17, Neh 3:18. Perhaps the Persian government would not entrust any one with a strong city, but appointed two to be a watch upon each other. Rome had two consuls.

V. Here is a just reproach fastened upon the nobles of Tekoa, that they put not their necks to the work of their Lord (Neh 3:5), that is, they would not come under the yoke of an obligation to this service; as if the dignity and liberty of their peerage were their discharge from serving God and doing good, which are indeed the highest honour and the truest freedom. Let not nobles think any thing below them by which they may advance the interests of their country; for what else is their nobility good for but that it puts them in a higher and larger sphere of usefulness than that in which inferior persons move?

VI. Two persons joined in repairing the old gate (Neh 3:6), and so were co-founders, and shared the honour of it between them. The good work which we cannot compass ourselves we must be thankful to those that will go partners with us in. Some think that this is called the old gate because it belonged to the ancient Salem, which was said to be first built by Melchizedek.

VII. Several good honest tradesmen, as well as priests and rulers, were active in this work - goldsmiths, apothecaries, merchants, Neh 3:8, Neh 3:32. They did not think their callings excused them, nor plead that they could not leave their shops to attend the public business, knowing that what they lost would certainly be made up to them by the blessing of God upon their callings.

VIII. Some ladies are spoken of as helping forward this work - Shallum and his daughters (Neh 3:12), who, though not capable of personal service, yet having their portions in their own hands, or being rich widows, contributed money for buying materials and paying workmen. St. Paul speaks of some good women that laboured with him in the gospel, Phi 4:3.

IX. Of some it is said that they repaired over against their houses (Neh 3:10, Neh 3:23, Neh 3:28, Neh 3:29), and of one (who, it is likely, was only a lodger) that he repaired over against his chamber, Neh 3:30. When a general good work is to be done each should apply himself to that part of it that falls nearest to him and is within his reach. If every one will sweep before his own door, the street will be clean; if every one will mend one, we shall be all mended. If he that has but a chamber will repair before that, he does his part.

X. Of one it is said that he earnestly repaired that which fell to his share (Neh 3:20) - he did it with an inflamed zeal; not that others were cold or indifferent, but he was the most vigorous of any of them and consequently made himself remarkable. It is good to be thus zealously affected in a good thin; and it is probable that this good man's zeal provoked very many to take the more pains and make the more haste.

XI. Of one of these builders it is observed that he was the sixth son of his father, Neh 3:30. His five elder brethren, it seems, laid not their hand to this work, but he did. In doing that which is good we need not stay to see our elders go before us; if they decline it, it does not therefore follow that we must. Thus the younger brother, if he be the better man, and does God and his generation better service, is indeed the better gentleman; those are most honourable that are most useful.

XII. Some of those that had first done helped their fellows, and undertook another share where they saw there was most need. Meremoth repaired, Neh 3:4. and again, Neh 3:21. And the Tekoites, besides the piece they repaired (Neh 3:5), undertook another piece (Neh 3:27), which is the more remarkable because their nobles set them a bad example by withdrawing from the service, which, instead of serving them for an excuse to sit still, perhaps made them the more forward to do double work, that by their zeal they might either shame or atone for the covetousness and carelessness of their nobles.

Lastly, Here is no mention of any particular share that Nehemiah himself had in this work. A name-sake of his is mentioned, Neh 3:16. But did he do nothing? Yes, though he undertook not any particular piece of the wall, yet he did more than any of them, for he had the oversight of them all; half of his servants worked where there was most need, and the other half stood sentinel, as we find afterwards (Neh 4:16), while he himself in his own person walked the rounds, directed and encouraged the builders, set his hand to the work where he saw occasion, and kept a watchful eye upon the motions of the enemy, as we shall find in the next chapter. The pilot needs not haul at a rope: it is enough for him to steer.

Keil-Delitzsch: Neh 3:28-32

The wall of Ophel and the eastern side of the temple area. - Neh 3:28 Abovethe horse-gate repaired the priests, each opposite his own house. The siteof the horse-gate appears, from 2Ch 23:15 compared with 2Ki 11:6, to have been not far distant from the temple and the royal palace;while according to the present verse, compared with Neh 3:27, it stood in theneighbourhood of the wall of Ophel, and might well be regarded as evenbelonging to it. Hence we have, with Thenius, to seek it in the wall runningover the Tyropoean valley, and uniting the eastern edge of Zion with thewestern edge of Ophel in the position of the present dung-gate ( Bab elMogharibeh ). This accords with Jer 31:40, where it is also mentioned; andfrom which passage Bertheau infers that it stood at the western side of thevalley of Kidron, below the east corner of the temple area. The particular מעל , "from over,"that is, above, is not to be understood of apoint northwards of the horse-gate, but denotes the place where the wall,passing up from Zion to Ophel, ascended the side of Ophel east of thehorse-gate. If, then, the priests here repaired each opposite his house, it isevident that a row of priests' dwellings were built on the western side ofOphel, south of the south-western extremity of the temple area.

Neh 3:29

Zadok ben Immer (Ezr 2:37) was probably the head of thepriestly order of Immer. Shemaiah the son of Shecaniah, the keeper of theeast gate, can hardly be the same as the Shemaiah of the sons of Shecaniahentered among the descendants of David in 1Ch 3:22. He might ratherbe regarded as a descendant of the Shemaiah of 1Ch 26:6., if the latterhad not been enumerated among the sons of Obed-Edom, whose duty wasto guard the south side of the temple. The east gate is undoubtedly theeast gate of the temple, and not to be identified, as by Bertheau, with thewater-gate towards the east (Neh 3:26). The place where Shemaiah repaired isnot more precisely defined; nor can we infer, with Bertheau, from thecircumstance of his being the keeper of the east gate, that he, together withhis subordinate keepers, laboured at the fortification of this gate and itsadjoining section of wall. Such a view is opposed to the order of thedescription, which passes on to a portion of the wall of Ophel; see rem. onNeh 3:31.

Neh 3:30

אחרי here and in Neh 3:31 gives no appropriate sense,and is certainly only an error of transcription arising from the scriptiodefect . אחרו . Hananiah the son of Shelemiah, and Hanun thesixth son of Zalaph, are not further known. The name of Meshullam theson of Berechiah occurs previously in Neh 3:4; but the same individual canhardly be intended in the two verses, the one mentioned in Neh 3:4 beingdistinguished from others of the same name by the addition ben Meshezabeel. שׁני for שׁנית (Neh 3:27, Neh 3:24, andelsewhere) is grammatically incorrect, if not a mere error of transcription. נשׁכּתו נגד , before his dwelling. נשׁכּה occurs only here and Neh 13:7, and in the plural הנּשׁכות ,Neh 12:44; it seems, judging from the latter passage, only another form for לשׁכּה , chamber; while in Neh 13:7, on the contrary, נשׁכּה is distinguished from לשׁכּה , Neh 13:4-5. Its etymology is obscure. InNeh 13:7 it seems to signify dwelling.

Neh 3:31

הצּרפי is not a proper name, but an appellative, sonof the goldsmith, or perhaps better, member of the goldsmiths' guild,according to which הצּרפי does not stand for hatsoreep, butdesignates those belonging to the goldsmiths. The statements, (he repaired)unto the house of the Nethinim, and of the merchants opposite the gate המּפקד , and to the upper chamber of the corner, are obscure. This rendering is according to the Masoretic punctuation; while the lxx,on the contrary, translate according to a different division of the words:Malchiah repaired as far as the house of the Nethinim, and the spice-merchants (repaired) opposite the gate Miphkad, and as far as the ascentof the corner. This translation is preferred by Bertheau, but uponquestionable grounds. For the objection made by him, that if the other beadopted, either the same termination would be stated twice in differentforms, or that two different terminations are intended, in which case itdoes not appear why one only should first be mentioned, and then theother also, is not of much importance. In Neh 3:24 also two terminations are mentioned, while in Neh 3:16 we have eventhree together. And why should not this occur here also? Of more weightis the consideration, that to follow the Masoretic punctuation is to makethe house of the Nethinim and of the merchants but one building. Since,however, we know nothing further concerning the edifice in question, thesubject is not one for discussion. The rendering of the lxx, on the otherhand, is opposed by the weighty objection that there is a total absence ofanalogy for supplying החזיקוּ ואחריו ; forthroughout this long enumeration of forty-two sections of wall, the verb החזיק or החזיקוּ , or some corresponding verb,always stands either before or after every name of the builders, and eventhe אחריו is omitted only once (Neh 3:25). To the statement, "asfar as the house of the Nethinim and the merchants,"is appended thefurther definition: before (opposite) the gate המּפקד . This word is reproduced in the lxx as a proper name ( τοῦ Μαφεκάδ ), asis also הנּתינים בּית , ἕως Βετηὰν Νατηινίμ ); in theVulgate it is rendered appellatively: contra portam judicialem ; and henceby Luther, Rathsthor . Thenius translates ( Stadt , p. 9): the muster orpunishment gate. מפקד does not, however, signify punishment,although the view may be correct that the gate took the name המּפקד from the הבּית מפקד mentioned Eze 43:21, where the bullockof the sin-offering was to be burnt without the sanctuary; and it may beinferred from this passage that near the temple of Solomon also there wasan appointed place for burning the flesh of the sin-offering without thesanctuary. In Ezekiel's temple vision, this הבּית מפקד is probably tobe sought in the space behind the sanctuary, i.e., at the western end of thegreat square of five hundred cubits, set apart for the temple, anddesignated the Gizra , or separate place. In the temples of Solomon and Zerubbabel, however, the place in questioncould not have been situate at the west side of the temple, between thetemple and the city, which lay opposite, but only on the south side of thetemple area, outside the court, upon Ophel, where Thenius has delineatedit in his plan of Jerusalem before the captivity. Whether it lay, however, atthe south-western corner of the temple space (Thenius), or in the middle,or near the east end of the southern side of the external wall of the templeor temple court, can be determined neither from the present passage norfrom Ezekiel's vision. Not from Eze 43:21, because the temple vision ofthis prophet is of an ideal character, differing in many points from theactual temple; not from the present passage, because the position of thehouse of the Nethinim and the merchants is unknown, and the definition נגד , (before) opposite the gate Miphkad, admits of severalexplanations. Thus much only is certain concerning this Miphkad gate, - on the one hand,from the circumstance that the wall was built before ( נגד ) oropposite this gate, on the other, from its omission in Neh 12:39, where theprison-gate is mentioned as being in this neighbourhood in its stead, - that itwas not a gate of the city, but a gate through which the מפקד was reached. Again, it is evident that the עליּה of the cornerwhich is mentioned as the length of wall next following, must be sought forat the south-eastern corner of the temple area. Hence the house of thetemple servants and the merchants must have been situate south of this,on the eastern side of Ophel, where it descends into the valley of Kidron. הפּנּה עליּת , the upper chamber of the corner, wasperhaps a ὑπερῷον of a corner tower, not at the north-easterncorner of the external circumvallation of the temple area (Bertheau), but atthe south-eastern corner, which was formed by the junction at this pointof the wall of Ophel with the eastern wall of the temple area. If theseviews are correct, all the sections mentioned from Neh 3:28 to Neh 3:31 belong tothe wall surrounding Ophel. This must have been of considerable length,for Ophel extended almost to the pool of Siloam, and was walled round onits western, southern, and eastern sides.

Neh 3:32

The last section, between the upper chamber of the corner andthe sheep-gate, was repaired by the goldsmiths and the merchants. This isthe whole length of the east wall of the temple as far as the sheep-gate, atwhich this description began (Neh 3:1). The eastern wall of the temple areamight have suffered less than the rest of the wall at the demolition of thecity by the Chaldeans, or perhaps have been partly repaired at the timethe temple was rebuilt, so that less restoration was now needed.

A survey of the whole enumeration of the gates and lengths of wall nowrestored and fortified, commencing and terminating as it does at the sheep-gate, and connecting almost always the several portions either built orrepaired by the words ( ידם ) ידו על or אחריו , gives good grounds for inferring that in the forty-twosections, including the gates, particularized vv. 1-32, we have a descriptionof the entire fortified wall surrounding the city, without a single gap. In Neh 3:7, indeed, as we learn by comparing it with Neh 12:29, the mention of thegate of Ephraim is omitted, and in Neh 3:30 or Neh 3:31, to judge by Neh 12:39, the prison-gate; while the wall lying between the dung-gate and the fountain-gate isnot mentioned between Neh 3:14 and Neh 3:15. The non-mention, however, ofthese gates and this portion of wall may be explained by the circumstance,that these parts of the fortification, having remained unharmed, were inneed of no restoration. We read, it is true, in 2Ki 25:10 and 2Ki 25:11, that Nebuzaradan, captain ofthe guard of Nebuchadnezzar, burnt the king's house and all the greathouses of the city, and that the army of the Chaldees broke down ordestroyed ( נתץ ) the walls of Jerusalem round about; but these words mustnot be so pressed as to make them express a total levelling of thesurrounding wall. The wall was only so far demolished as to be incapableof any longer serving as a defence to the city. And this end was fullyaccomplished when it was partially demolished in several places, becausethe portions of wall, and even the towers and gates, still perhaps leftstanding, could then no longer afford any protection to the city. Thedanger that the Jews might easily refortify the city unless the fortificationswere entirely demolished, was sufficiently obviated by the carrying awayinto captivity of the great part of the population. This explains the factthat nothing is said in this description of the restoration of the towers ofHananeel and Hammeah (Neh 3:11), and that certain building parties repairedvery long lengths of wall, as e.g., the 1000 cubits between the fountain-gate and the dung-gate, while others had very short portions appointedthem. The latter was especially the case with those who built on the eastside of Zion, because this being the part at which King Zedekiah fled fromthe city, the wall may here have been levelled to the ground.

From the consideration of the course of the wall, so far as the descriptionin the present chapter enables us to determine it with tolerable certainty,and a comparison with the procession of the two bands of singers roundthe restored wall in Neh 12:31-40, which agrees in the chief points withthis description, it appears that the wall on the northern side of the city,before the captivity, coincided in the main with the northern wall ofmodern Jerusalem, being only somewhat shorter at the north-eastern andnorth-western corners; and that it ran from the valley (or Jaffa) gate by thetower of furnaces, the gate of Ephraim, the old gate, and the fish-gate tothe sheep-gate, maintaining, on the whole, the same direction as the secondwall described by Josephus ( bell. Jud . v. 4. 2). In many places remains ofthis wall, which bear testimony to their existence at a period long prior toJosephus, have recently been discovered. In an angle of the present wall near the Latin monastery are found"remains of a wall built of mortice-edged stones, near which lie blocks solarge that we are first took them for portions of the natural rock, but foundthem on closer inspection to be morticed stones removed from their place. A comparatively large number of stones, both in the present wall betweenthe north-west corner of the tower and the Damascus gate, and in theadjoining buildings, are morticed and hewn out of ancient material, and wecan scarcely resist the impression that this must have been about thedirection of an older wall."So Wolcott and Tipping in Robinson's NewBiblical Researches . Still nearer to the gate, about three hundred feet westof it, Dr. Wilson remarks ( Lands of the Bible , i. p. 421), "that the wall, tosome considerable height above its foundation, bears evidence, by the sizeand peculiarity of its stones, to its high antiquity,"and attributes thisportion to the old second wall (see Robinson). "Eastward, too, near theDamascus gate, and even near the eastern tower, are found very remarkableremains of Jewish antiquity. The similarity of these remains of wall tothose surrounding the site of the temple is most surprising"(Tobler, DritteWand . p. 339). From these remains, and the intimations of Josephus concerning thesecond wall, Robinson justly infers that the ancient wall must have runfrom the Damascus gate to a place in the neighbourhood of the Latinmonastery, and that its course thence must have been nearly along the roadleading northwards from the citadel to the Latin monastery, while betweenthe monastery and the Damascus gate it nearly coincided with the presentwall. Of the length from the Damascus gate to the sheep-gate no certainindications have as yet been found. According to Robinson's ideas, itprobably went from the Damascus gate, at first eastwards in the directionof the present wall, and onwards to the highest point of Bezetha; but thenbent, as Bertheau supposes, in a south-easterly direction, and ran to apoint in the present wall lying north-east of the Church of St. Anne, andthence directly south towards the north-east corner of the temple area. On the south side, on the contrary, the whole of the hill of Zion belongedto the ancient city; and the wall did not, like the modern, pass across themiddle of Zion, thus excluding the southern half of this hill from the city,but went on the west, south, and south-east, round the edge of Zion, sothat the city of Zion was as large again as that portion of modernJerusalem lying on the hill of Zion, and included the sepulchres of Davidand of the kings of Judah, which are now outside the city wall. Tobler( Dritte Wand . p. 336) believes that a trace of the course of the ancient wallhas been discovered in the cutting in the rock recently uncovered outsidethe city, where, at the building of the Anglican Episcopal school, whichlies two hundred paces westward under En-Nebi-Daûd , and the levelling ofthe garden and cemetery, were found edged stones lying scattered about,and "remarkable artificial walls of rock,"whose direction shows that theymust have supported the oldest or first wall of the city; for they are justso far distant from the level of the valley, that the wall could, or rathermust, have stood there. "And,"continues Tobler, "not only so, but thecourse of the wall of rock is also to a certain extent parallel with that of thevalley, as must be supposed to be the case with a rocky foundation to acity wall."Finally, the city was bounded on its western and eastern sidesby the valleys of Gihon and Jehoshaphat respectively.

Constable: Neh 1:1--7:73

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

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

Constable: Neh 3:1--7:5

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

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

Constable: Neh 3:1-32

1. The workers and their work ch. 3

Eliashib (v. 1) was evidently the grandson of Jeshua (12:10; Ezra 3:2). Construction was an act of consecration because this was a project that God had ordained.

Archaeologists are currently studying the exact location of the wall at many places as well as that of towers and gates. There is debate among them regarding various sites as well as the total extent of the wall. Those who hold to a smaller city are "minimalists"³⁶ and those who believe the walls extended farther out are "maximalists."³⁷

"This chapter is one of the most important in the Old Testament for determining the topography of Jerusalem. Though some locations are clear, others are not. Opinions differ widely about whether the wall enclosed the southwest hill today called Mount Zion' (the Maximalist view) or only the original settlement--including the temple area--of the southwest hill of Ophel (the Minimalist view)."³⁸

According to the maximalist view the two and one-half mile wall would have enclosed about 220 acres. According to the minimalist view the wall would have been two miles long and enclosed about 90 acres. The hill of Ophel (lit. swelling or bulge) was the site between the temple area and the City of David. This is the area that Solomon had broadened and filled in when he built the temple.

I think there is better support for the maximalist position.

Guzik: Neh 3:1-32

Nehemiah 3 - The Building of the Walls

A. The record of the builders.

1. (1-2) Builders near the Sheep Gate.

Then Eliashib the high priest rose up with his brethren the priests and built the Sheep Gate; they consecrated it and hung its doors. They built as far as the Tower of the Hundred, and consecrated it, then as far as the Tower of Hananel. Next to Eliashib the men of Jericho built. And next to them Zaccur the son of Imri built.

a. They built . . . built . . . built: Nehemiah 3 is all about work - how individuals pitched in and did the work together, coordinated and led by Nehemiah.

b. And built the Sheep Gate: The work is described in reference to the gates of the wall. The gates were the critical entry and exit points to the city, and the places most likely to see an enemy attack. Therefore the work started at each gate and worked out from there.

i. The Sheep Gate was so named because it was the gate where shepherds brought their flocks to sell them. Up until a few years ago, this same gate was being used for this same purpose in Jerusalem.

c. Eliashib the high priest: This was the first worker mentioned. He rose up to do the work with the other priests, and they worked at rebuilding the Sheep Gate and the section of wall near there.

i. Eliashib the high priest acted as a godly leader should; he was out in front of the work, leading by example. He did not act as if he was too "spiritual" for the hard work of rebuilding the walls.

ii. If you are a leader, others are looking hard at you and they follow your example. If you are slow to work, they will be also; if you are full of discouragement and doubt, they will follow. There is a good reason why Eliashib was first mentioned, and why the rest of the chapter is filled with the names of more than 50 others that followed his example in the work.

d. They consecrated it: The idea behind consecration is to recognize something as special, as uniquely set apart for God's glory and service. These city gates were made special to God. Nehemiah and Eliashib knew that God wanted everything set apart special to Him, including these city walls and gates.

i. Because the first of the work was specially set apart to God, it was a way for them to say, "All of this work belongs to You, LORD. This is a special work done unto You."

ii. This is a great secret to joy and success in life: to do everything as unto the LORD. And whatever you do in word or deed, do all in the name of the Lord Jesus, giving thanks to God the Father through Him. (Colossians 3:17)

e. Next to Eliashib the men of Jericho built: Every man's work was important, and though these did not work on a gate, they did the important job of building up the walls of protection and security for Jerusalem.

2. (3-5) Builders near the Fish Gate.

Also the sons of Hassenaah built the Fish Gate; they laid its beams and hung its doors with its bolts and bars. And next to them Meremoth the son of Urijah, the son of Koz, made repairs. Next to them Meshullam the son of Berechiah, the son of Meshezabel, made repairs. Next to them Zadok the son of Baana made repairs. Next to them the Tekoites made repairs; but their nobles did not put their shoulders to the work of their Lord.

a. The Fish Gate: This gate got its name because of the nearby fish market. The sons of Hassenaah did the work of rebuilding the gate while others helped.

b. Made repairs: The word for repairs is the Hebrew word chazaq, used 35 times in this chapter alone. It has the idea of strengthening, encouraging, of making something strong (Kidner). These are principles that have application to far more than material gates and walls.

i. The Bible says that we must be built up and repaired. In Ephesians 4:12, God says the purpose of the church is for the equipping of the saints, and idea behind equipping is to prepare, strengthen, and make something able to be used. We come together as Christians to strengthen one another, to make us strong and able to live for Jesus and serve Him outside the gatherings of the church.

c. Next to them the Tekoites made repairs: The Tekoites did their work. The people of the city of Tekoa were more than willing to work - but their nobles did not put their shoulders to the work of their Lord. For the most part, people joined in - but not everybody. These nobles from the city of Tekoa thought they were above the hard work, so they didn't join in.

i. Literally, the idea in the Hebrew is that they wouldn't submit - they would not "bend their necks" to what the LORD wanted them to do. The real issue was submission. Maybe they thought they had a better plan, maybe they didn't like how Nehemiah was doing it. Whatever their reason, you can be sure they later regretted it, because they stand in infamy as the only people mentioned in this chapter who did not join in the work.

ii. Perhaps Nehemiah wanted to record the names of each of these nobles, but the LORD made him have mercy and only indicate them in a general way.

3. (6-12) Builders near the Old Gate.

Moreover Jehoiada the son of Paseah and Meshullam the son of Besodeiah repaired the Old Gate; they laid its beams and hung its doors, with its bolts and bars. And next to them Melatiah the Gibeonite, Jadon the Meronothite, the men of Gibeon and Mizpah, repaired the residence of the governor of the region beyond the River. Next to him Uzziel the son of Harhaiah, one of the goldsmiths, made repairs. Also next to him Hananiah, one of the perfumers, made repairs; and they fortified Jerusalem as far as the Broad Wall. And next to them Rephaiah the son of Hur, leader of half the district of Jerusalem, made repairs. Next to them Jedaiah the son of Harumaph made repairs in front of his house. And next to him Hattush the son of Hashabniah made repairs. Malchijah the son of Harim and Hashub the son of Pahath-Moab repaired another section, as well as the Tower of the Ovens. And next to him was Shallum the son of Hallohesh, leader of half the district of Jerusalem; he and his daughters made repairs.

a. Moreover Jehoiada the son of Paseah and Meshullam the son of Besodeiah repaired the Old Gate: Among the repairers of the Old Gate and its nearby walls was Uzziel, the son of Harhaiah, one of the goldsmiths. Along side him was Hananiah, one of the perfumers.

i. These were men of different professions, not professional builders. They were not trained for this kind of work. It would have seemed they had an easy excuse to not do anything, but they jumped in and did the work. They fortified Jerusalem, even though many would not think them qualified or able.

ii. The most important ability in the work of the LORD is availability. The one with few gifts and little talent, who has a passion and a drive to see God's work done, will accomplish far more than a gifted and talented person who doesn't have they passion and drive to do the LORD's work.

iii. "Viggo Olsen, who helped rebuild ten thousand houses in war-raved Bangladesh in 1972, derived unexpected inspiration from reading a chapter ordinarily considered one of the least interesting in the Bible: 'I was struck . . . that no expert builders were listed in the "Holy Land brigade." There were priests, priests' helpers, goldsmiths, perfume makers, and women, but no expert builders or carpenters were named.'" (Yamauchi)

b. The Broad Wall: Today you can see in Jerusalem the remains of this Broad Wall - and broad it is, more than 20 feet (6 meters) wide. Critics had denied the accuracy of Bible history like this, but the archaeologist's shovel constantly confirms the truth of the Bible.

c. Rephaiah the son of Hur, leader of half the district of Jerusalem: He worked on this section of the wall. Here was another leader who knew real leadership is getting down and doing it - being a servant, instead of expecting others to do it for you.

d. Jedaiah the son of Harumaph made repairs in front of his house: Five times in the Nehemiah 3, it speaks of those who worked on the section right in front of their house. Often, we need to give attention to the work of God right at our own homes. If the work needs to be done anywhere, it needs to be done at our homes.

i. The names of the men who are said to have made repairs in front of his house are interesting:

· Nehemiah 3:10 mentions Jedaiah, and his name means He who calls unto God. Our homes must be places of prayer, where the family calls unto God.

· Nehemiah 3:23 mentions Benjamin, and his name means Son of my right hand, speaking of a protector. Our homes must be places of protection and peace.

· Nehemiah 3:29 mentions Zadok, and his name means Justice. Our homes must be places of justice and integrity, especially with integrity regarding our marital vows and promises.

· Nehemiah 3:30 mentions Meshullam, and his name means Devoted. Our homes must be places of devotion and separation to God.

e. Malchijah son of Harim: This man is mentioned in Ezra 10:31 as one of the men who was confronted by Ezra for the sin of taking on a pagan wife. That was many years before this, so Malchijah got things right with God and now, years later, he served Him.

i. A believer should never let a past failure get in the way of serving God. Repent, set it right, make a stand for righteousness - and get on serving the LORD.

f. Shallum the son of Hallohesh . . . he and his daughters made repairs: Everyone who could help did help in the repairs.

i. With the great number of different people working on the walls, it was imperative that they all work with the same mind - or the wall would not be uniform and would not be a strong defense. Yet, each section was a little different because different people worked on each section.

ii. In the same way, in the family of God, the work must be done with a common vision and mindset - the mind of Christ, as Paul described it in 1 Corinthians 2:16. When believers work together in one accord, yet with each offering their distinctive gifts, the work of God gets done in a glorious way.

4. (13) Builders near the Valley Gate.

Hanun and the inhabitants of Zanoah repaired the Valley Gate. They built it, hung its doors with its bolts and bars, and repaired a thousand cubits of the wall as far as the Refuse Gate.

5. (14) Builders near the Refuse Gate.

Malchijah the son of Rechab, leader of the district of Beth Haccerem, repaired the Refuse Gate; he built it and hung its doors with its bolts and bars.

6. (15-25) Builders near the Fountain Gate.

Shallun the son of Col-Hozeh, leader of the district of Mizpah, repaired the Fountain Gate; he built it, covered it, hung its doors with its bolts and bars, and repaired the wall of the Pool of Shelah by the King's Garden, as far as the stairs that go down from the City of David. After him Nehemiah the son of Azbuk, leader of half the district of Beth Zur, made repairs as far as the place in front of the tombs of David, to the man-made pool, and as far as the House of the Mighty. After him the Levites, under Rehum the son of Bani, made repairs. Next to him Hashabiah, leader of half the district of Keilah, made repairs for his district. After him their brethren, under Bavai the son of Henadad, leader of the other half of the district of Keilah, made repairs. And next to him Ezer the son of Jeshua, the leader of Mizpah, repaired another section in front of the Ascent to the Armory at the buttress. After him Baruch the son of Zabbai carefully repaired the other section, from the buttress to the door of the house of Eliashib the high priest. After him Meremoth the son of Urijah, the son of Koz, repaired another section, from the door of the house of Eliashib to the end of the house of Eliashib. And after him the priests, the men of the plain, made repairs. After him Benjamin and Hasshub made repairs opposite their house. After them Azariah the son of Maaseiah, the son of Ananiah, made repairs by his house. After him Binnui the son of Henadad repaired another section, from the house of Azariah to the buttress, even as far as the corner. Palal the son of Uzai made repairs opposite the buttress, and on the tower which projects from the king's upper house that was by the court of the prison. After him Pedaiah the son of Parosh made repairs.

a. By the King's Garden: Charles Spurgeon preached a beautiful sermon on this text, where he spoke of six different gardens of the King: Eden, Gesthemane, the Garden Tomb, the human heart, the church as a whole, and the garden of Paradise in heaven.

7. (26-27) Builders near the Water Gate.

Moreover the Nethinim who dwelt in Ophel made repairs as far as the place in front of the Water Gate toward the east, and on the projecting tower. After them the Tekoites repaired another section, next to the great projecting tower, and as far as the wall of Ophel.

a. The Tekoites repaired another section: The section of wall near the Water Gate saw some remarkable service. Apparently, the Tekoites weren't satisfied with the significant work they did before - they went on to do even more work. They weren't going to let the bad example of their nobles who did no work (Nehemiah 3:5) keep them from working above and beyond the call of duty.

8. (28-30) Builders near the Horse Gate.

Beyond the Horse Gate the priests made repairs, each in front of his own house. After them Zadok the son of Immer made repairs in front of his own house. After him Shemaiah the son of Shechaniah, the keeper of the East Gate, made repairs. After him Hananiah the son of Shelemiah, and Hanun, the sixth son of Zalaph, repaired another section. After him Meshullam the son of Berechiah made repairs in front of his dwelling.

a. Shemaiah the son of Shechaniah was the keeper of the East Gate: Apparently the gate in front of his house was in good condition, so he pitched in and helped at the Horse Gate. His unselfishness was a great example.

b. Meshullam the son of Berechiah made repairs in front of his dwelling: The Hebrew word for dwelling is actually chamber - it refers to a singular room. Meshullam had only one small room, yet he was devoted to God and to the work of rebuilding the walls. It is better to be devoted to God in one small room than to have a mansion and have a heart cold to God.

9. (31-32) Builders near the Miphkad (muster or assembly) Gate.

After him Malchijah, one of the goldsmiths, made repairs as far as the house of the Nethinim and of the merchants, in front of the Miphkad Gate, and as far as the upper room at the corner. And between the upper room at the corner, as far as the Sheep Gate, the goldsmiths and the merchants made repairs.

B. Observations on Nehemiah 3.

1. This chapter shows the need for believers to work together to accomplish something.

a. It pleased God to see His people working together in one accord, with one heart, with one mind. God will put us into situations where we must work together, and learn how to lead, how to follow, how to work together with one heart and mind.

b. The wall was continuous. Any gap compromised the entire structure. Therefore, each space at the wall was important - even if someone did not think so. As well, the wall could never be strong if someone was tearing it down at a different section.

2. The work done was a reflection on the family - almost everyone mentioned is mentioned as the son of someone.

a. It is in the family our children learn how to work, and parents must be committed to teaching their children how to be hard workers. In a spiritual sense, our hard work - or lack of it - is a reflection on our spiritual family. Each Christian should be a good reflection of their spiritual family.

3. Evidence of Nehemiah's leadership.

a. Nehemiah was an effective leader because he made each man accountable for his work. Each man had a section of wall he was responsible for, and it was known he was responsible for it. No one wanted it to be seen that they were a poor worker in God's cause.

i. By giving each man a sense of responsibility for the work, they helped ensure the work would be done right. It made each man accountable.

b. Nehemiah was an effective leader because he noted who did the work and who didn't - the list demonstrates this.

c. Nehemiah was an effective leader because he organized the work for maximum efficiency. Everyone had their section, and the work was organized around the gates - the places most needful of the work.

d. Nehemiah was an effective leader because he knew where to start. He began with the spiritual aspect of the work (the high priest's work is mentioned first), and by consecrating everything to God.

e. Nehemiah was an effective leader because he got both "high" and "low" to join together in doing the work. The leaders and the high priest worked together with the man who lived in a single room.

f. Nehemiah was an effective leader because he was willing to let people try new things - goldsmiths, priests, and perfumers all because construction workers.

g. Nehemiah was an effective leader because he made people focus on their own house first.

h. Nehemiah was an effective leader because he didn't disqualify people because of a past of sin and compromise.

© 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 3 (Chapter Introduction)

Overview

Neh 3:1, The names and order of them that built the wall.

Poole: Nehemiah 3 (Chapter Introduction)

CHAPTER 3

The names of the several families that builded; their order wherein, and the proportion how much, they builded.

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 3 (Chapter Introduction)

The rebuilding the walls of Jerusalem.

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 3 (Chapter Introduction)

Saying and doing are often two things: many are ready to say, " Let us rise up and build," who sit still and do nothing, like that fair-spoken son who said," I go, Sir, but went not." The undertakers here were none of those. As soon as they had resolved to build the wall about Jerusalem they lost no time, but set about it presently, as we find in this chapter. Let it never be said that we left that good work to be done tomorrow which we might as well have done today. This chapter gives an account of two things: - I. The names of the builders, which are recorded here to their honour, for they were such as herein discovered a great zeal for God and their country, both a pious and a public spirit, a great degree both of industry and courage; and what they did was fit to be thus largely registered, both for their praise and for the encouragement of others to follow their example. II. The order of the building; they took it before them, and ended where they began. They repaired, 1. From the sheep-gate to the fish-gate (Neh 3:1, Neh 3:2). 2. Thence to the old-gate (Neh 3:3-5). 3. Thence to the valley-gate (Neh 3:6-12). 4. Thence to the dung-gate (Neh 3:13, Neh 3:14). 5. Thence to the gate of the fountain (Neh 3:15). 6. Thence to the water-gate (Neh 3:16-26). 7. Thence by the horse-gate to the sheep-gate again, where they began (Neh 3:27-32), and so they brought their work quite round the city.

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

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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 3 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 3

This chapter contains the names of the builders of the wall of Jerusalem, the order in which they worked, where they began, and where they ended, which was the sheep gate, Neh 3:1.