Text -- Nehemiah 4:1-21 (NET)

Opposition to the Work Continues

4:1 Now when Sanballat heard that we were rebuilding the wall he became angry and was quite upset. He derided the Jews, 4:2 and in the presence of his colleagues and the army of Samaria he said, “What are these feeble Jews doing? Will they be left to themselves? Will they again offer sacrifice? Will they finish this in a day? Can they bring these burnt stones to life again from piles of dust?” 4:3 Then Tobiah the Ammonite, who was close by, said, “If even a fox were to climb up on what they are building, it would break down their wall of stones!” 4:4 Hear, O our God, for we are despised! Return their reproach on their own head! Reduce them to plunder in a land of exile! 4:5 Do not cover their iniquity, and do not wipe out their sin from before them. For they have bitterly offended the builders! 4:6 So we rebuilt the wall, and the entire wall was joined together up to half its height. The people were enthusiastic in their work. 4:7 When Sanballat, Tobiah, the Arabs, the Ammonites, and the people of Ashdod heard that the restoration of the walls of Jerusalem had moved ahead and that the breaches had begun to be closed, they were very angry. 4:8 All of them conspired together to move with armed forces against Jerusalem and to create a disturbance in it. 4:9 So we prayed to our God and stationed a guard to protect against them both day and night. 4:10 Then those in Judah said, “The strength of the laborers has failed! The debris is so great that we are unable to rebuild the wall.” 4:11 Our adversaries also boasted, “Before they are aware or anticipate anything, we will come in among them and kill them, and we will bring this work to a halt!” 4:12 So it happened that the Jews who were living near them came and warned us repeatedly about all the schemes they were plotting against us. 4:13 So I stationed people at the lower places behind the wall in the exposed places. I stationed the people by families, with their swords, spears, and bows. 4:14 When I had made an inspection, I stood up and said to the nobles, the officials, and the rest of the people, “Don’t be afraid of them. Remember the great and awesome Lord, and fight on behalf of your brothers, your sons, your daughters, your wives, and your families!” 4:15 It so happened that when our adversaries heard that we were aware of these matters, God frustrated their intentions. Then all of us returned to the wall, each to his own work. 4:16 From that day forward, half of my men were doing the work and half of them were taking up spears, shields, bows, and body armor. Now the officers were behind all the people of Judah 4:17 who were rebuilding the wall. Those who were carrying loads did so by keeping one hand on the work and the other on their weapon. 4:18 The builders to a man had their swords strapped to their sides while they were building. But the trumpeter remained with me. 4:19 I said to the nobles, the officials, and the rest of the people, “The work is demanding and extensive, and we are spread out on the wall, far removed from one another. 4:20 Wherever you hear the sound of the trumpet, gather there with us. Our God will fight for us!” 4:21 So we worked on, with half holding spears, from dawn till dusk.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 4:2

Do they intend to begin, and finish the work, all in one day? For if they spend any long time about it, they cannot think that we will suffer them to do it.

Wesley: Neh 4:2

Will they pick up their broken stones out of the ruins, and patch them together.

Wesley: Neh 4:2

Which stones were burnt, and broken, by the Chaldeans when they took the city.

Wesley: Neh 4:4

Give them for a prey to their enemies, and let these carry them into the land of captivity.

Wesley: Neh 4:5

Let their wickedness be in thy sight, so as to bring down judgments upon them, that either they may be reformed, or others may be warned by their example. God is said to cover or hide sin when he forbears to punish it.

Wesley: Neh 4:5

They have not only provoked us builders, but thee also.

Wesley: Neh 4:6

Unto half its height.

Wesley: Neh 4:10

The Jews now dwelling in Judah, some of them being partly terrified by their enemies, and partly wearied with continual labour.

Wesley: Neh 4:10

More than we are able suddenly to remove.

Wesley: Neh 4:10

Being forced to spend our time in removing the rubbish, and therefore we must desist for a season.

Wesley: Neh 4:12

Or, among them: whereby they came to the knowledge of their counsels. Tho' these had not zeal enough to help in the work, yet they had some concern for their brethren.

Wesley: Neh 4:12

Very often, a certain number for an uncertain.

Wesley: Neh 4:12

They will invade you every way, by which we can come to you, or you to us; therefore keep watches on every side.

Wesley: Neh 4:13

Within the walls where they were not yet raised to their due height, and therefore most liable to the enemies assault.

Wesley: Neh 4:13

Upon the tops of the walls where they were finished, and the towers which were built here and there upon the wall; whence they might shoot arrows, or throw stones.

Wesley: Neh 4:14

He looked up, engaged God for him, and put himself and his cause under the Divine protection. That was his way, and should be ours: all his cares, all his griefs, all his fears he spread before God.

Wesley: Neh 4:14

You think your enemies are great and terrible. But what are they in comparison of God? Especially in opposition to him?

Wesley: Neh 4:16

Lest our enemies should repeat their enterprize.

Wesley: Neh 4:16

Of my domestick servants, and of my guards.

Wesley: Neh 4:16

All their weapons: they stood in their arms prepared for battle.

Wesley: Neh 4:16

To encourage them in their work, sometimes to assist with their own hands: and to direct and command them in case of an assault.

Wesley: Neh 4:16

The Jews who were upon the wall.

Wesley: Neh 4:17

This is to be taken figuratively; being a proverbial speech, as when they say of a man pretending kindness, he carries bread in one hand, and a stone in another. Thus must we work out our salvation, with the weapons of our warfare in our hands. For in every duty we must expect opposition from our spiritual enemies.

Wesley: Neh 4:18

To call the people together, when, and where it was necessary.

JFB: Neh 4:1

The Samaritan faction showed their bitter animosity to the Jews on discovering the systematic design of refortifying Jerusalem. Their opposition was confined at first to scoffs and insults, in heaping which the governors made themselves conspicuous, and circulated all sorts of disparaging reflections that might increase the feelings of hatred and contempt for them in their own party. The weakness of the Jews in respect of wealth and numbers, the absurdity of their purpose apparently to reconstruct the walls and celebrate the feast of dedication in one day, the idea of raising the walls on their old foundations, as well as using the charred and mouldering debris of the ruins as the materials for the restored buildings, and the hope of such a parapet as they could raise being capable of serving as a fortress of defense--these all afforded fertile subjects of hostile ridicule.

JFB: Neh 4:3

The foxes were mentioned because they were known to infest in great numbers the ruined and desolate places in the mount and city of Zion (Lam 5:18).

JFB: Neh 4:4-5

The imprecations invoked here may seem harsh, cruel, and vindictive; but it must be remembered that Nehemiah and his friends regarded those Samaritan leaders as enemies to the cause of God and His people, and therefore as deserving to be visited with heavy judgments. The prayer, therefore, is to be considered as emanating from hearts in which neither hatred, revenge, nor any inferior passion, but a pious and patriotic zeal for the glory of God and the success of His cause, held the ascendant sway.

JFB: Neh 4:6

The whole circuit of the wall had been distributed in sections to various companies of the people, and was completed to the half of the intended height.|| 12367||1||15||0||@@HE SETS A WATCH.==== (Neh. 4:7-23)

JFB: Neh 4:6

The rapid progress of the fortifications, despite all their predictions to the contrary, goaded the Samaritans to frenzy. So they, dreading danger from the growing greatness of the Jews, formed a conspiracy to surprise them, demolish their works, and disperse or intimidate the builders. The plot being discovered, Nehemiah adopted the most energetic measures for ensuring the common safety, as well as the uninterrupted building of the walls. Hitherto the governor, for the sake of despatch, had set all his attendants and guards on the work--now half of them were withdrawn to be constantly in arms. The workmen labored with a trowel in one hand and a sword in the other; and as, in so large a circuit, they were far removed from each other, Nehemiah (who was night and day on the spot, and, by his pious exhortations and example, animated the minds of his people) kept a trumpeter by his side, so that, on any intelligence of a surprise being brought to him, an alarm might be immediately sounded, and assistance rendered to the most distant detachment of their brethren. By these vigilant precautions, the counsels of the enemy were defeated, and the work was carried on apace. God, when He has important public work to do, never fails to raise up instruments for accomplishing it, and in the person of Nehemiah, who, to great natural acuteness and energy added fervent piety and heroic devotion, He provided a leader, whose high qualities fitted him for the demands of the crisis. Nehemiah's vigilance anticipated every difficulty, his prudent measures defeated every obstruction, and with astonishing rapidity this Jerusalem was made again "a city fortified."

Clarke: Neh 4:2

The army of Samaria - As he was governor, he had the command of the army, and he wished to excite the soldiers to second his views against Nehemiah and his men

Clarke: Neh 4:2

What do these feeble Jews? - We may remark here, in general, that the enemies of God’ s work endeavor by all means to discredit and destroy it, and those who are employed in it

1.    They despise the workmen: What do these feeble Jews

2.    They endeavor to turn all into ridicule: Will they fortify themselves

3.    They have recourse to lying: If a fox go up, he shall even break down their stone wall

4.    They sometimes use fair but deceitful speeches; see Neh 6:2, etc.

Clarke: Neh 4:4

Turn their reproach upon their own head - A prayer of this kind, understood literally, is not lawful for any Christian. Jesus, our great master, has said, "Love your enemies; do good to them that hate you; and pray for them that despitefully use you."Such sayings as the above are excusable in the mouth of a Jew, under severe irritation. See the next verse, Neh 4:5 (note).

Clarke: Neh 4:5

Let not their sin be blotted out - These are the most terrible imprecations; but probably we should understand them as declaratory, for the same form of the verb, in the Hebrew, is used as precative and imperative. Turn their reproach - Their reproach shall be turned. Give them for a prey - They shall be given for a prey. Cover not their iniquity - Their iniquity shall not be covered. Let not their sin be blotted out - Their sin shall not be blotted out. All who know the genius of the Hebrew language, know that the future tense is used to express all these senses. Besides, we may rest assured that Nehemiah’ s curses, or declaration of God’ s judgments, had respect only to their bodies, and to their life: not to their souls and the world to come. And then they amount to no more than this: What a man soweth that he shall reap.

Clarke: Neh 4:6

For the people had a mind to work - The original is very emphatic: ויהי לב לעם לעשות vayehi leb leam laasoth , "For the people had a heart to work."Their hearts were engaged in it; and where the heart is engaged, the work of God goes on well. The whole of this 6th verse is omitted by the Septuagint.

Clarke: Neh 4:7

The walls of Jerusalem were made up - That is, they were made up to the half height of the wall; for the preceding verse seems to intimate that the whole wall was thus far built; not half of the wall completed, but the whole wall built to half its height.

Clarke: Neh 4:9

We made our prayer unto our God, and set a watch - The strongest confidence in the protection and favor of God does not preclude the use of all or any of the means of self-preservation and defense which his providence has put in our power. While God works in us to will and to do, we should proceed to willing, through the power he has given us to will; and we should proceed to action, through the power he has given us to act. We cannot will, but through God’ s power; we cannot act, but through God’ s strength. The power, and the use of it, are two distinct things. We may have the power to will, and not will; and we may have the power to do, and not act: therefore, says the apostle, seeing God has wrought in you these powers, see that You Work Out Your Own salvation, with fear and trembling.

Clarke: Neh 4:10

The strength of the bearers of burdens is decayed - They worked both day and night, scarcely ever putting off their clothes, except for the purpose of being washed, Neh 4:21, Neh 4:23

Clarke: Neh 4:10

Much rubbish - The ruins they were obliged to clear away, before they could dig the foundation for a new wall: and in this labor they were nearly exhausted; see Neh 5:15.

Clarke: Neh 4:12

From all places whence ye shall return unto us - This verse is extremely difficult. Our translators have supplied the words, they will be upon you, which have nothing correspondent in the Hebrew. The Septuagint have given a good sense, Αναβαινουσιν εκ παντων των τοπων εφ ’ ἡμας, They come up from all places against us. The sense appears to be this: the Jews which dwelt among the Samaritans, etc., came often to Nehemiah from all quarters, where they sojourned, and told him the designs of his enemies against him: therefore, he set people with their swords, spears, and bows, to defend the walls. It is probable that instead of תשובו tashubu , "ye shall return,"we should read חשבו chashebu , "they designed or meditated."This word is very similar to the other, and makes the sense very clear. "The Jews who dwelt among them told us frequently, from all places, what they designed against us."For this reading Houbigant, Michaelis and Dathé contend. But this various reading is not found in any MS., and is not countenanced by any of the versions. See Neh 4:15.

Clarke: Neh 4:14

Be not ye afraid of them - Are they more terrible or stronger than God

Clarke: Neh 4:14

Fight for your brethren - Your own countrymen, who worship the same God, and are come from the same stock; your sons, whom they wish to slay or lead into captivity; your daughters and wives, whom they wish to deflower and defile; and your houses, which they wish to seize and occupy as their own. They had every thing at stake; and therefore they must fight pro aris et focis , for their religion, their lives, and their property. A people thus interested, who once take up the sword, can never be conquered

There is an address made to the Greeks by their leader in Aeschylus, Pers. ver. 402, similar to this, to excite them against the Persians: -

- Ω Παιδες Ἑλληνων, ιτε

Ελευθερουτε πατριδ, ελευθερουτε δ

Παιδας, γυνιακας, θεων ρε πατρῳων ἑδη,

Θηκας τε προγονων· νυν ὑπερ παντων αγων.

"- Sons of the Greeks, go on

Free now your country, and your children free

Your wives, the temples of your fathers’ gods

And dear abodes of farthest ancestors: -

Now strike the blow for all!

J. B. B. C.

||&&$

Clarke: Neh 4:15

Their counsel to naught - The word counsel used here countenances the emendation in the 12th verse.

Clarke: Neh 4:16

Half - wrought in the work - This is no unusual thing, even in the present day, in Palestine: people sowing their seed are often attended by an armed man, to prevent the Arabs from robbing them of their seed, which they will not fail to do if not protected

Clarke: Neh 4:16

Habergeons - In the Franco-Gallic, hautbergon signifies a coat of mail; but as in Teutonic hais signifies the neck, and bergen , to cover or defend; it may be considered rather as signifying a breastplate, or armor for the breast.

Clarke: Neh 4:17

With one of his hands wrought in the work, and with the other hand held a weapon - That is, he had his arms at hand, and was as fully prepared to fight as to work. So Ovid, Epist. xi., Canace Macario, ver. 1: -

Si qua tamen caecis errabunt scripta lituris

Oblitus a dominae caede libellus erit

Dextra tenet calamum; strictum tenet altera ferrum

Et jacet in gremio charta soluta meo

If streaming blood my fatal letter stain

Imagine, ere you read, the writer slain

One hand the sword, and one the pen employs

And in my lap the ready paper lies

Dryden

By this mode of speech Canace does not intimate to her brother Macarius, that she actually held the sword in one hand while she held the pen in the other, but that she had it ready to slay herself as soon as she had written the epistle.

Clarke: Neh 4:20

Ye hear the sound of the trumpet - As the walls were very extensive, and the workmen consequently much scattered, their enemies might easily attack and destroy them successively, he therefore ordered them all to work as near to each other as they could; and himself, who was everywhere surveying the work, kept a trumpeter always with him, who was to sound when the enemy approached; and all were instantly to run to the place where they heard the sound.

Defender: Neh 4:7

The Ashdodites (or Philistines) were west of Jerusalem, the Arabians were on the south, the Ammonites were on the east, and Governor Sanballat and the Samaritans on the north. Thus Jerusalem was surrounded by enemies, but God Himself was in their midst, and that was enough."

TSK: Neh 4:1

Sanballat : Neh 2:10, Neh 2:19; Ezr 4:1-5; Act 5:17

mocked : Psa 35:15, Psa 35:16, Psa 44:13, Psa 44:14; Mat 27:29; Heb 11:36

TSK: Neh 4:2

the army : Ezr 4:9, Ezr 4:10

feeble : 1Sa 14:11, 1Sa 14:12, 1Sa 17:43, 1Sa 17:44; Zec 12:8; 1Co 1:27

fortify themselves : Heb. leave to themselves

sacrifice : Neh 12:27, Neh 12:43

revive : Neh 4:10; Eze 37:3-13; Hab 3:2

TSK: Neh 4:3

Tobiah : Neh 2:10, Neh 2:19, Neh 6:1; 1Ki 20:10, 1Ki 20:18; 2Ki 18:23

TSK: Neh 4:4

Hear : Psa 123:3, Psa 123:4

despised : Heb. despite

turn : 1Sa 17:26; Psa 79:12; Pro 3:34; Hos 12:14

TSK: Neh 4:5

cover not : Psa 59:5-13, Psa 69:27, Psa 109:14; Jer 18:23; 2Ti 4:14

their sin : Psa 51:1, Psa 51:9; Isa 43:25, Isa 44:22

before the builders : Isa 36:11, Isa 36:12

TSK: Neh 4:6

and all the wall : That is, the whole circuit of the wall was completed unto half the intended height.

for the people : The original is very emphatic, wyhee laiv leam laasoth , ""for the people had a heart to work.""Their heart was engaged in it, and they went about it cheerfully and vigorously.

had a mind : Neh 6:15; 1Ch 29:3, 1Ch 29:14, 1Ch 29:17, 1Ch 29:18; 2Ch 29:36; Psa 110:3; 2Co 8:16, 2Co 8:17; Phi 2:13; Heb 13:21

TSK: Neh 4:7

Sanballat : Neh 4:1, Neh 2:10, Neh 2:19

the Ammonites : Jdg 10:7-18, 11:12-40; 1Sa 11:2; 2Sa 10:1-5; 2Ki 24:2; 2Ch 20:1; Eze 25:3-7; Amo 1:13

Ashdodites : Neh 13:23, Neh 13:24; 1Sa 5:1, 1Sa 5:2; 2Ch 26:6-8; Jer 25:20; Amo 1:8, Amo 3:9; Zec 9:5, Zec 9:6

heard : Ezr 4:4-16, Ezr 5:8

were made up : Heb. ascended

then : Gen 3:15; Act 4:17, Act 4:18, Act 5:33; Rev 12:12, Rev 12:13, Rev 12:17

TSK: Neh 4:8

all : Psa 2:1-3, Psa 83:3-11; Isa 8:9, Isa 8:10; Act 23:12, Act 23:13

hinder it : Heb. make an error to it, Jer 20:10

TSK: Neh 4:9

Nevertheless : Neh 4:11; Gen 32:9-12, Gen 32:28; 2Ki 19:14-19; Psa 50:15, Psa 55:16-22; Luk 6:11, Luk 6:12; Act 4:24-30

set a watch : Mat 26:41; Luk 21:36; 1Pe 5:8

TSK: Neh 4:10

The strength : Num 13:31, Num 32:9; Psa 11:1, Psa 11:2; Hag 1:2

bearers : 2Ch 2:18; Eze 29:18

TSK: Neh 4:11

They shall not : Judg. 20:29-48; 2Sa 17:2; Psa 56:6; Isa 47:11; Act 23:12, Act 23:21; 1Th 5:2

TSK: Neh 4:12

ten times : Gen 31:7, Gen 31:41; Num 14:22; Job 19:3

From all places : etc. or, That from all places ye must return to us

ye shall return : Houbigant, Michaelis, and Dathe contend, that instead of tashoovoo , ""ye shall return,""we should read chashevoo , ""they designed.""

TSK: Neh 4:13

Therefore : Gen 32:13-20; 2Ch 32:2-8; Psa 112:5; Mat 10:16; 1Co 14:20

in the lower places : Heb. from the lower parts of the place, etc. their swords. Neh 4:17, Neh 4:18; Son 3:7, Son 3:8; Eph 6:11-20

TSK: Neh 4:14

Be ye not afraid, Num 14:9; Deu 1:21, Deu 1:29, Deu 1:30, Deu 20:3, Deu 20:4; Jos 1:9; 2Ch 20:15-17, 2Ch 32:7; Psa 27:1, Psa 46:11; Isa 41:10-14; Mat 10:28; Heb 13:6

remember : Psa 20:7, Psa 77:10-20, Psa 143:5; Isa 51:12, Isa 51:13, Isa 63:11-13

great : Neh 1:5; Deu 10:17; Job 37:22; Psa 65:5, Psa 66:3, Psa 66:5; Isa 64:1-3; Nah 1:2-7; Heb 12:20, Heb 12:21, Heb 12:28, Heb 12:29

fight : 2Sa 10:12

TSK: Neh 4:15

God : 2Sa 15:31, 2Sa 17:14; Job 5:12, Job 5:13; Psa 33:10, Psa 33:11; Pro 21:30; Isa 8:10; Isa 44:25; Lam 3:37, Lam 3:38; 1Co 3:19, 1Co 3:20

every one : Mar 13:34; Rom 12:11; 1Th 4:11

TSK: Neh 4:16

my servants : Neh 4:23, Neh 5:15, Neh 5:16; Psa 101:6

and the other half : This is no unusual thing in Palestine, even at the present day; people sowing their seed are often attended by armed men, to prevent the Arabs from robbing them of it.

habergeons : Habergeon , from the Teutonic hals , the neck, and bergen , to cover, defend, may be considered as signifying a breast-plate, though the Franco-Gallic hautbergon signifies a coat of mail; the original shiryon , we have already seen, denotes a corslet.

TSK: Neh 4:17

bare burdens : Neh 4:10

every one : That is, he had his arms at hand; and was as fully prepared to fight as to work. The builders could not possibly have made any progress, if they had literally held a weapon in one of their hands; but the expression is evidently figurative, implying that every man was a much a soldier as a builder.

with one : Dan 9:25; 1Co 9:12, 1Co 16:9, 1Co 16:13; 2Co 6:7; Eph 6:11-20; Phi 1:28; 2Ti 2:3; 2Ti 4:7

TSK: Neh 4:18

by his side : Heb. on his loins

he that sounded : Num 10:9; 2Ch 13:12-17

TSK: Neh 4:20

our God : Exo 14:14, Exo 14:25; Deu 1:30, Deu 3:22, Deu 20:4; Jos 23:10; Zec 14:3

TSK: Neh 4:21

So we : 1Co 15:10, 1Co 15:58; Gal 6:9; Col 1:29

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 4:4

The parenthetical prayers of Nehemiah form one of the most striking characteristics of his history. Here we have the first. Other examples are Neh 5:19; Neh 6:9, Neh 6:14; Neh 13:14, Neh 13:22, Neh 13:29, Neh 13:31.

Barnes: Neh 4:6

Unto the half thereof - i. e. to half the intended height.

Barnes: Neh 4:7

The Arabians ... - Probably a band, composed largely of Arabians, Ammonites, and Ashdodites, which Sanballat maintained as a guard to his person, and which formed a portion of "the army of Samaria"Neh 4:2. A quarrel between such a band and the people of Jerusalem might be overlooked by the Persian king.

Barnes: Neh 4:9

Because of them - Or, "over against them,"i. e. opposite to the place where they were encamped, probably on the north side of the city.

Barnes: Neh 4:12

Ten times - i. e. repeatedly.

From all places ... - Better as in the margin. The Jews who dwelt on the Samaritan border, came to Jerusalem and tried to withdraw their contingents of workmen from the work, representing to them the impending danger, and saying, "You must return to your homes, and so escape it."

Barnes: Neh 4:13

The lower places - The places where those within the walls had the least advantage of elevation, the naturally weak places, where an enemy was likely to make his attack.

Barnes: Neh 4:16

Habergeons - Or, "coats of mail."Coats of mail were common in Assyria from the ninth century B.C., and in Egypt even earlier. They were made of thin laminae of bronze or iron, sewn upon leather or linen, and overlapping one another.

Poole: Neh 4:2

Before his brethren Neh 4:3 , and Geshem , Neh 2:19 , and others, whom he calls

his brethren because of their conjunction with him in office and interest.

The army of Samaria whom he designed hereby to incense against them, or at least to understand their minds herein.

Will they make an end in a day? do they intend to begin and finish the work, and keep the feast of dedication by sacrifice, all in one day? for if they spend any long time about it, they cannot think that we, and the rest of their neighbours, will suffer them to do it. Thus he persuaded himself and his companions that their attempt was ridiculous; and this mistake kept him from giving them any disturbance till it was too late. So God infatuated him to his own grief and shame, and to the advantage of his people.

Will they revive the stones out of the heaps of the rubbish? will they pick up their broken stones out of the ruins, and patch them together? for other materials they want.

Which are burned i.e. which stones were burned, and broken, or consumed to powder, to wit, by the Chaldeans when they took the city. See Poole "Neh 1:3" .

Poole: Neh 4:3

He mentions the foxes, because they were very numerous in those parts, and because in the late desolations the foxes did walk in the mount and city of Zion, Lam 5:18 , wherewith he seems to upbraid them.

He shall even break down their stone wall: it is so low, that a fox can easily get to the top of it; and so weak, and done so hastily and carelessly, that the least thrust will tumble it down.

Poole: Neh 4:4

Turn their reproach upon their own head let them be really as contemptible as they represent us to be. This, and the following requests, may seem harsh, but they were both just, as being directed against such malicious, inveterate, and implacable enemies to God and to his people, and necessary for the vindication and defence of God’ s honour, and worship, and people.

Give them for a prey in the land of captivity let them be removed from our neighbourhood, and carried into captivity; and there let them find no favour, but further severity. Or,

give them for a prey to their enemies, and let these carry them into

the land of captivity .

Poole: Neh 4:5

Let not their sin be blotted out from before thee let their wickedness be in thy sight, so as to bring down deserved judgments it. upon them, that either they may be convinced and reformed, or others may be warned by their example. God is said to cover or hide sin when he forbears to punish.

They have provoked thee to anger before the builders i.e. they have not only provoked us builders, but thee also. Or, they have provoked or derided the builders to their face , i.e. openly and impudently, in contempt of God, and of this work, which is done by his direction and encouragement.

Poole: Neh 4:6

Unto the half thereof either,

1. In length; or rather,

2. In height; for the whole circumference of the wall was distributed among the builders, who also had carried on the work, beginning at the sheep-gate, and ending there also, as appears from Neh 3:1,32 ; and the walls of Jerusalem are said to be made up , here, Neh 4:7 .

Poole: Neh 4:7

That the breaches began to be stopped i.e. that the breaches which the Chaldeans had made and left in the walls were well-nigh stopped up.

Poole: Neh 4:10

And Judah said i.e. the Jews now dwelling in Judah, to wit, some of them, being partly terrified by their enemies, and partly wearied with hard and continual labours.

There is much rubbish more than we are able suddenly to remove.

We are not able to build the wall being forced to spend our time in removing the rubbish, and other works imposed upon us; and therefore we must desist at least for a season.

Poole: Neh 4:11

We will come secretly and unexpectedly upon them so as they shall neither foresee their danger, nor be able to prevent it.

Poole: Neh 4:12

Which dwelt by them or, among them ; whereby they came to the knowledge of their counsels.

Ten times i.e. very often. A certain number for an uncertain.

They will be upon you i.e. they will invade you every way, by which we can come to you, or you to us; and therefore do you keep watches on every side. But these words may be otherwise rendered thus, On all parts where you shall be quiet, or at rest , (i.e. secure; for the Hebrew schub signifies not only to return, but also to be quiet, or at ease, as Hebricians know,) they will be upon us, i.e. upon our people, and city Jerusalem, where you are. And they rather say upon us than upon you , to manifest their affection to them, and conjunction with them, and that they looked upon themselves as members of the same body and church with them, and took what was designed or done against them, as if it were against themselves, and therefore gave them this friendly notice. Or the place may be rendered thus, They told this (to wit, the enemy’ s intentions) to us ten times, coming from all places where they dwelt , or rested , (Heb. you rested ; the second person being put for the third, as it is both in the Hebrew language, as Gen 10:19,30 Ge 25:18 , and in the Hebrew text, Psa 22:9 , and in other languages and authors; of which see my Latin Synopsis upon Gen 10:19 ; and that it is so here we have the consent of the LXX. and Arabic, and of some modern and accurate interpreters, who render it by a verb of the third person,) about us ; whence they came purposely to inform and warn us. Or thus, They told this to us ten times from all places whence they did return to us : which phrase of returning to us, i.e. to Jerusalem, suits very well with those persons who came up with their brethren from Babylon to Jerusalem, and went thence into several parts of the country to dwell where they thought meet, and returned now, and at other times, as they had occasion, to their brethren at Jerusalem.

Poole: Neh 4:13

In the lower places behind the wall to stand by and within the walls where they were lowest, and not yet raised to their due height, and therefore most liable to the enemy’ s assault.

On the higher places upon the tops of the walls where they were finished, and the towers which were built here and there upon the wall; whence they might shoot arrows or throw stones against their enemies, when they made their approaches.

Poole: Neh 4:15

Our enemies being frustrated in their hopes, which were wholly built upon the secrecy and suddenness of their attempt, we knowing this, returned to our business.

Poole: Neh 4:16

From that time forth lest our enemies should repeat their enterprise.

The half of my servants of my domestic servants, and of my guards, who should have attended upon my own person.

The spears, the shields, and the bows, and the habergeons i.e. all their weapons; they stood in their arms prepared for battle.

The rulers were behind all partly to encourage them in their work, and sometimes to assist with their own hands; and partly to direct and command them in case of an assault.

The house of Judah i.e. the Jews who were upon the wall.

Poole: Neh 4:17

This is not to be taken properly, for they could never have done their work with one hand; and the next verse tells us the sword was not in their hands, but by their sides: but figuratively; this being a proverbial speech, such as is frequent amongst the Latins, as when they say of a man pretending kindness with evil design, he carries bread in one hand, and a stone in another .

Poole: Neh 4:18

To call the people together , when and where it was fit and necessary.

Poole: Neh 4:21

Working very early and very late.

Haydock: Neh 4:2

Multitude. Hebrew and Septuagint, "army." (Calmet) ---

Silly. Literally, "feeble." (Haydock) ---

Sacrifice, at the dedication. (Tirinus) ---

Day, in so short a time, as their present vigorous proceedings seem to promise, notwithstanding their feeble condition, and the paucity of their numbers. (Haydock) ---

But no: we shall have time enough to hinder them, (Menochius) if the nature of their materials do it not for us. (Haydock) ---

Raise. Hebrew, "revive;" a word used for reparations of walls, &c. (Calmet) (Delrio, adag. 221.) ---

Septuagint, "heal." God's providence did not permit the enemy to rage, till the work was greatly advanced; so infidels laugh at the attempts of your priests to restore religion, which nevertheless flourishes. (Worthington)

Haydock: Neh 4:3

Leap over. Hebrew, Septuagint, &c., "break down." (Calmet) ---

Bitter sarcasm, which excites the indignation of Nehemias! (Tirinus)

Haydock: Neh 4:4

Captivity. Since they have not learnt to commiserate others. (Calmet)

Haydock: Neh 4:5

Face. Punish the obstinate. (Tirinus) ---

He does not wish that they may continue impenitent. (Calmet) ---

But, on that supposition, he approves of the divine justice, and foretells what will happen. (Estius) ---

Revenge was equally criminal under the old law, as it is at present. But the servants of God express their approbation (Calmet) of his inscrutable counsels. The imperative in Hebrew is often used for the future tense. (Haydock) ---

Mocked. Protestants, "provoked thee.... before the builders." Septuagint omit most of this and the following verses; having only, "Do not hide thyself, with respect to wickedness." (Haydock)

Haydock: Neh 4:6

Thereof, all round; as masons were stationed in different parts, (ver. 19.) and not barely on one side of the city. (Calmet) ---

Tobias alludes to the present lowness of the walls, ver. 3. (Haydock)

Haydock: Neh 4:8

Together, to the number of 180,000, according to the Jews; who say that they were terrified, at the excommunication pronounced by 300 priests against them, while 300 young men sounded trumpets; and they fled, leaving Nehemias at liberty to continue the work. It is a pity that we have no foundation for this in Scripture. (Calmet) See 1 Esdras iv. 3. (Haydock) ---

The Samaritans durst not openly attack the Jews, who were under the protection of the Persian monarch. But they endeavoured clandestinely to injure them, (Tirinus) and to prepare ambushes. (Haydock)

Haydock: Neh 4:10

Juda. Some of the Jews, (Menochius) who were dispirited at the greatness of the work and the threats of the enemy. ---

Burdens. Septuagint, "of the enemies." Arabic, "the Jews were strengthened, there were many porters, but they could not finish the work." (Calmet) ---

Rubbish to be removed. (Tirinus)

Haydock: Neh 4:12

Ten times, frequently. (Menochius) ---

Places, among the Cuthites. ---

Whence they. Protestants, "ye return unto us, they will be upon you. " Hebrew, the second person is put for the third, which occurs in the Septuagint, &c., though they refer it to the enemy. "They come up from all places against us." (Haydock) ---

De Dieu would translate, "return to us," cultivate the friendship of Sanaballat; or "return home," and leave off this work. The sense of the Vulgate is the most easy, and the best. (Calmet)

Haydock: Neh 4:13

Place. Hebrew adds, "below." ---

Round. Hebrew, "on the hills." (Haydock) ---

To remove the apparent contradiction, (Calmet) Protestants supply, " and on the higher places." Septuagint, "in lurking holes," Greek: skepeinois.

Haydock: Neh 4:14

Remember. These are the most powerful arguments to encourage an army. (Haydock)

Haydock: Neh 4:16

Their. Hebrew, "my servants," (Menochius) half of whom only wrought, while the rest stood guard. If we adhere to the Vulgate, we must suppose that Nehemias altered his first plan, and ordered almost all to be ready to fight or to labour, as occasion might require, ver. 17. (Calmet) ---

In. "Over, (Haydock) or behind all the family of Juda," (Vatable) encouraging the people by word, and sometimes by example. (Tirinus) (Menochius)

Haydock: Neh 4:17

Sword. Hebrew, "dart." (Calmet) ---

The expression seems to be proverbial. So Ovid makes Canacea speak, "My right hand holds the pen, my left the sword;" (Haydock) while I write, I am on the point of killing myself. (Calmet) Dextra tenet calamum, strictum tenet altera ferrum. (Ep. Her.)

Haydock: Neh 4:18

By me, when the enemy appeared. (Menochius)

Haydock: Neh 4:20

For us. Yet we must act with prudence and courage. (Haydock)

Gill: Neh 4:1

But it came to pass, that when Sanballat heard that we builded the wall,.... Or were building it; for as yet it was not finished, see Neh 4:6,

he was wroth, and took great indignation; inwardly, though outwardly he pretended to treat the work with contempt, as if it never would be accomplished, which yet he feared:

and mocked the Jews; as a set of foolish builders, and unable to finish what they had begun.

Gill: Neh 4:2

And he spake before his brethren,.... Tobiah the Ammonite, and Geshem the Arabian, and perhaps some other governors of the king of Persia in those parts:

and before the army of Samaria: which, and the inhabitants of it, were implacable enemies of the Jews:

and said, what do these feeble Jews? what do they pretend to do, or what can they do?

will they fortify themselves? by building a wall about their city; can they think they shall ever be able to do this, or that it will be allowed?

will they sacrifice? meaning not their daily sacrifice, as Jarchi, that they had done a long time, but for the dedication of their building, as Aben Ezra:

will they make an end in a day? they seem to be in as great a hurry and haste as if they meant it; and indeed, unless they can do it very quickly, they never will: they will soon be stopped:

will they revive the stones out of the heaps of the rubbish which are burnt? where will they find materials? do they imagine that they can make burnt stones firm and strong again, or harden the dust and rubbish into stones, or make that, which is as if dead, alive? to do this is the same as to revive a dead man, and they may as well think of doing the one as the other; burnt stones being reckoned as dead, as Eben Ezra observes.

Gill: Neh 4:3

Now Tobiah the Ammonite was by him,.... Who was one of his brethren he spake before, Neh 4:2,

and he said; in the like contemptuous and scoffing manner:

even that which they build, if a fox go up, he shall break down their stone wall; signifying not only that it was so low that a fox could easily get up to it, or leap over it; but that the materials were so bad, and the work so poorly done, that the weight of a fox would break it down; of which creatures many were thereabout, since Jerusalem was desolate, see Lam 5:18.

Gill: Neh 4:4

Hear, O our God, for we are despised,.... Here begins the prayer of Nehemiah, who had been informed of what these men said in contempt of him, and his builders, and to whom he sent no answer, but applied to God:

and turn their reproach upon their own head; as they have despised and reproached us, let them be despised and reproached by their neighbours:

give them for a prey in the land of captivity; let them be carried captive, as we have been, and become a prey and booty to their enemies.

Gill: Neh 4:5

And cover not their iniquity, and let not their sin be blotted out from before thee,.... Let it not go unpunished, and even let it not be pardoned; which is spoken, not from a private spirit of revenge, but from a public spirit for the glory of God, and his justice; and not as a mere imprecation, but as a prophecy of what would be the case, in like manner as many of David's petitions in the Psalms; and for this there was a good foundation, since God had threatened the Moabites and Ammonites with utter destruction:

for they have provoked thee to anger before the builders; by despising his people, and mocking at the work the Lord had called them to; and this they did publicly, and on purpose to discourage the workmen.

Gill: Neh 4:6

So built we the wall,.... Went on in building it, notwithstanding their scoffs and threats:

and all the wall was joined together unto the half thereof; it was carried all round the city to half the height of it:

for the people had a mind to work; their heart was in it, they had a good will to it, and they made haste to finish it.

Gill: Neh 4:7

And it came to pass that when Sanballat, and Tobiah, and the Arabians,.... Who were under and influenced by Geshem the Arabian:

and the Ammonites; over whom Tobiah was governor:

and the Ashdodites; who were of Ashdod or Azotus, one of the principalities of the Philistines, who were always enemies to the Jews:

heard that the walls of Jerusalem were made up; or "the length of them went up" ^d; that is, the height of them; that they rose up high apace, and were got up to, or almost to their proper height:

and that the breaches began to be stopped; for the walls were not all thrown down by the Chaldeans, but breaches made here and there, which were now repaired:

then they were very wroth; and could not avoid showing it; before they mocked them, as attempting what they could not go through with; but now, perceiving the work went on with great success, they were enraged.

Gill: Neh 4:8

And conspired all of them together,.... All the above men and people entered into a confederacy and combination:

to come and to fight against Jerusalem; to bring an army with them, and by force cause the Jews to desist; the Jews ^e pretend they came to war, and brought with them an army of 180,000 men, which is not probable:

and to hinder it; the building of the walls of it; or "to make a wandering for him" ^f; for Nehemiah, or the people, or both, to, cause them to stray from their work, to frighten them from it, that they might become like men at their wits end, not knowing what to do, where to turn themselves, or what course to steer, but to wander about as persons out of their senses; so Aben Ezra. De Dieu joins this clause to the next verse, to cause everyone of them to wander, we prayed, &c.

Gill: Neh 4:9

Nevertheless, we made our prayer unto our God,.... Spread their case before him in prayer, entreating direction and help from him:

and set a watch against them day and night, because of them; to give notice of their approach, that they might prepare to defend themselves; though they prayed to God, and trusted in him for deliverance, they did not neglect the use of means.

Gill: Neh 4:10

And Judah said,.... Several of the men of Judah:

the strength of the bearers of burdens is decayed; through much labour, in carrying heavy loads of stone and timber to the builders, and yet more through fear of the enemy:

and there is much rubbish; which ought to be removed, but that the labourers were so weak that they could not do it:

so that we are not able to build the wall; to finish it before the enemy comes to attack us.

Gill: Neh 4:11

And our adversaries said, they shall not know,.... Our designs upon them:

neither see; or perceive what we are about to do:

till we come in the midst of them; with an army suddenly, at an unawares, and unexpected:

and slay them; they being unarmed, and not prepared to defend themselves:

and cause the work to cease; as it must in course, the builders being slain.

Gill: Neh 4:12

Near Samaria, Arabia, and Ashdod, and had intelligence of their designs:

came, they said to us ten times; that is, they came to them at Jerusalem, and often told them, as this phrase "ten times" signifies; see Gill on Gen 31:7,

from all places whence ye shall return unto us: they will be upon you, come which way you will, so that ye are in the utmost danger: or "from all places"; where you are repairing and rebuilding:

return to us; that ye may enjoy peace and prosperity with us under Sanballat, &c. and escape the wrath and fury you are now exposed to; or "from all places we come, that ye may return to us"; so De Dieu; these Jews, though they pretended to be friends, to their brethren, yet seemed to be in friendship with their enemies, and sought to discourage them, and weaken their minds, and cause them to cease building.

Gill: Neh 4:13

Therefore set I in the lower places behind the wall,.... Where the wall was lowest, and the enemy could more easily break it down, or get over it:

and on the higher places; where the wall was higher; or rather on the towers upon the walls, as the word signifies the tops of rocks, which are dry and smooth, see Eze 24:2.

I even set the people after their families; according to their rank, number, strength, and valour:

with their swords, their spears, and their bows; with weapons they could use both near, and at a distance.

Gill: Neh 4:14

And I looked,.... Took a view of the people, and observed that they were in their proper place, and sufficiently armed, and also whether the enemy was coming:

and rose up and said unto the nobles, and to the rulers, and to the rest of the people; who were under their nobles and rulers, as their captains and commanders:

be not ye afraid of them; of their enemies, their numbers, and their threats:

remember the Lord, which is great and terrible; who is greater than they, and is to be feared and trusted in by his people, and is terrible even to the kings of the earth:

and fight for your brethren, your sons and your daughters, your wives and your houses; intimating, that they were in danger of losing all that was near and dear, valuable and precious to them, if they did not fight for them; and therefore it became them to quit themselves like men, and be strong.

Gill: Neh 4:15

And it came to pass, when our enemies heard it was known unto us,.... What they intended, as might be reported to them from the preparations made by the Jews to receive them, and defend themselves:

and God had brought their counsel to naught; which was to come upon them secretly and unawares; but being discovered, they dropped their design, and their scheme came to nothing:

so that we returned all of us to the wall, every man to his work; to that part of it where he wrought, in order to finish it.

Gill: Neh 4:16

And it came to pass from that time forth,.... That they were thus alarmed of danger from their enemies:

that the half of my servants wrought in the work; of building the wall; his domestic servants, his guards, or mighty men, as Jarchi, men of war, the soldiers:

and the other half of them held both the spears, the shields, and the bows; some offensive, others defensive weapons; some to fight with at a distance, others near at hand:

and the habergeons; coats of mail, which they took and clothed themselves with:

and the rulers were behind all the house of Judah; the Jews that were working at the wall, to animate and encourage them, protect and defend them.

Gill: Neh 4:17

That laid the mortar and stones upon it, and timber where it was necessary:

and they that bore burdens; that carried the mortar, stones, and timber to the builders, and served them:

with those that laded; which prepared the above for them, and laid them on their shoulders:

everyone with one of his hands wrought in the work, and with the other hand held a weapon; which is not to be understood strictly and literally, for without both hands they could not well perform either of the above works; but proverbially, signifying that they were intent on both working and fighting, and were ready and prepared to do the latter, as well as the former, having weapons lying by them, or girt about them, as is explained in the following verse.

Gill: Neh 4:18

For the builders had everyone his sword girded by his side, and so builded,.... Thus accoutred he wrought, and was prepared for either service:

and he that sounded the trumpet was by me; to give the alarm of war, that everyone might lay aside his work, and prepare for the battle: this officer stood by Nehemiah, that when he found it necessary, might give him orders to sound his trumpet, for the men to gather to him.

Gill: Neh 4:19

And I said unto the nobles, and to the rulers, and to the rest of the people,.... See Gill on Neh 4:14,

the work is great and large; the building of the wall all around the city of Jerusalem:

and we are separated upon the wall one far from another; some at work on one part of it, and some at another, so that the distance between one another, at least in the further part, was very considerable.

Gill: Neh 4:20

In what place therefore ye hear the sound of the trumpet,.... Be it what part of the wall soever they were at work, even the most distant:

resort ye thither to us; to Nehemiah, and the half of his servants armed, where the trumpet was blown; that was to be the place of rendezvous:

our God shall fight for us; and give us victory over our enemies; none have any reason to be intimidated, when they shall hear the sound of the trumpet.

Gill: Neh 4:21

So we laboured in the work,.... Of building the wall: and half of them held the spears; and other weapons before mentioned, Neh 4:16

from the rising of the morning till the stars appeared; that is, from morning to evening, the space of time the builders and labourers worked.

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 4:1

¹ sn Beginning with 4:1, the verse numbers through 4:23 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 4:1 ET = 3:33 HT, 4:2 ET = 3:34 HT, 4:3 ET = 3:35 HT, 4:4 ET = 3:36 HT, 4:5 ET = 3:37 HT, 4:6 ET = 3:38 HT, 4:7 ET = 4:1 HT, etc., through 4:23 ET = 4:17 HT. Thus in the Hebrew Bible chap. 3 of the Book of Nehemiah has 38 verses, while chap. 4 has only 17 verses.

NET Notes: Neh 4:2

¹ tn Heb “brothers.”

² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

³ tc The Hebrew text is difficult here. The present translation follows the MT, but the text may be corrupt. H. G. M. Williamson (Ezra, Nehemiah [WBC], 213-14) translates these words as “Will they commit their cause to God?” suggesting that MT לָהֶם (lahem, “to them”) should be emended to לֵאלֹהִים (lelohim, “to God”), a proposal also found in the apparatus of BHS. In his view later scribes altered the phrase out of theological motivations. J. Blenkinsopp’s translation is similar: “Are they going to leave it all to God?” (Ezra–Nehemiah [OTL], 242-44). However, a problem for this view is the absence of external evidence to support the proposed emendation. The sense of the MT reading may be the notion that the workers – if left to their own limited resources – could not possibly see such a demanding and expensive project through to completion. This interpretation understands the collocation עָזַב (’azav, “to leave”) plus לְ (lÿ, “to”) to mean “commit a matter to someone,” with the sense in this verse “Will they leave the building of the fortified walls to themselves?”

NET Notes: Neh 4:5

¹ tn The Hiphil stem of כָּעַס (ka’as) may mean: (1) “to provoke to anger”; (2) “to bitterly offend”; or (3) “to grieve” (BDB 495 s.v. Hiph.; HALOT 491 s.v. כעס hif). The Hebrew lexicons suggest that “bitterly offend” is the most appropriate nuance here.

² tn Heb “before the builders.” The preposition נֶגֶד (neged, “before”) here connotes “in the sight of” or “in the view of” (BDB 617 s.v. 1.a; HALOT 666 s.v. 1.a).

NET Notes: Neh 4:6

¹ tn Heb “up to its half.”

² tn Heb “the people had a heart to work.”

NET Notes: Neh 4:7

¹ sn Chapter 4 begins here in the Hebrew text (BHS). See the note at 4:1.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Neh 4:8

¹ tn Heb “to fight.”

NET Notes: Neh 4:9

¹ tn Heb “against them.” The words “to protect” are added in the translation for the sake of clarity and smoothness. Some emend MT עֲלֵיהֶם (’alehem, “against them”) to עָלֶיהָ (’aleha, “against it,” i.e., Jerusalem).

NET Notes: Neh 4:10

¹ tn Heb “burden-bearers.”

NET Notes: Neh 4:11

¹ tn Heb “said.”

² tn Heb “see.”

NET Notes: Neh 4:12

¹ tn Heb “ten times.”

² tc The MT reads the anomalous מִכָּל־הַמְּקֹמוֹת (mikkol hammÿqomot, “from every place”) but the BHS editors propose כָּל־הַמְּזִמּוֹת (kol hammÿzimmot, “about every scheme”). The initial mem (מ) found in the MT may have been added accidentally due to dittography with the final mem (ם) on the immediately preceding word, and the MT qof (ק) may have arisen due to orthographic confusion with the similar looking zayin (ז). The emendation restores sense to the line in the MT, which makes little sense and features an abrupt change of referents: “Wherever you turn, they will be upon us!” The threat was not against the villagers living nearby but against those repairing the wall, as the following context indicates. See also the following note on the word “plotting.”

³ tc The MT reads תָּשׁוּבוּ (tashuvu, “you turn”) which is awkward contextually. The BHS editors propose emending to חָשְׁבוּ (hashÿvu, “they were plotting”) which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking ח (khet) and ת (tav), and the resultant dittography of middle vav (ו) in MT. See also the preceding note on the word “schemes.”

NET Notes: Neh 4:13

¹ tc The MT preserves the anomalous Kethib form צְחִחִיִּים (tsÿkhikhiyyim); the Qere reads צְחִיחִים (tsÿkhikhim) which is preferred (BDB 850 s.v. צָהִיחַ; HALOT 1018 s.v. *צָהִיחַ).

tn The meaning of the Hebrew term צְחִיחִים (tsÿkhikhim) here is uncertain. Elsewhere (Ezek 24:7, 8; 26:4, 14) it refers to a shining or glaring surface of a rock (BDB 850 s.v. צָהִיחַ; HALOT 1018 s.v. *צָהִיחַ), but here it refers to an exposed or vulnerable portion of the wall: “open positions of the wall” (HALOT 1018 s.v. 2).

NET Notes: Neh 4:14

¹ tn Heb “And I saw.”

² tn The Hebrew term translated “Lord” here is אֲדֹנָי (’adonay).

³ tn Heb “houses.”

NET Notes: Neh 4:15

¹ tn Heb “it was known to us.”

NET Notes: Neh 4:16

¹ tc The MT reads “and spears.” The conjunction should be deleted.

² tn Heb “all the house.”

NET Notes: Neh 4:17

¹ tn The first words of v. 17, “who were rebuilding the wall,” should be taken with the latter part of v. 16.

² tn Heb “were carrying loads.” The LXX reads ἐν ὅπλοις (en hoplois, “with weapons”).

NET Notes: Neh 4:18

¹ tn Heb “the one blowing the shophar.”

NET Notes: Neh 4:19

¹ tn Heb “much.”

NET Notes: Neh 4:21

¹ tn Heb “and we were doing the work.”

² tn Heb “half of them.”

³ tn Heb “from the coming up of the dawn till the coming forth of the stars.”

Geneva Bible: Neh 4:2

And he spake before his ^{( a )} brethren and the army of Samaria, and said, What do these ^{( b )} feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned?

^{( a )} Of his companions who dwelt in Samaria.

^{( b )} Thus the wicked who do not consider that God's power is always ready to defend his, mock them as thought they were weak and feeble.

Geneva Bible: Neh 4:4

^{( c )} Hear, O our God; for we are despised: and turn their reproach upon their own head, and give them for a prey ^{( d )} in the land of captivity:

^{( c )} This is the remedy that the children of God have against the derision and threatenings of their enemies, to flee to God by prayer.

^{( d )} Let them be spoiled and led away captive.

Geneva Bible: Neh 4:5

And cover not their ^{( e )} iniquity, and let not their sin be blotted out from before thee: for they have provoked [thee] to anger before the builders.

^{( e )} Let the plagues declare to the world that they set themselves against you and your Church: that he prays only having respect for God's glory and not for any private affection, or grudge.

Geneva Bible: Neh 4:12

And it came to pass, that when the Jews which dwelt by them came, they said unto us ^{( f )} ten times, ^{( g )} From all places whence ye shall return unto us [they will be upon you].

^{( f )} That is, often.

^{( g )} They who brought the tidings said this, when you leave your work, and go either to eat or to rest, your enemies will assail you.

Geneva Bible: Neh 4:14

And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: ^{( h )} remember the Lord, [which is] great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses.

^{( h )} Who is always on hand to deliver his out of danger: and therefore seeing they should fight for the maintenance of God's glory, and for the preservation of their own lives and of theirs, he encourages them to play the valiant men.

Geneva Bible: Neh 4:16

And it came to pass from that time forth, [that] the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons; and the rulers [were] ^{( i )} behind all the house of Judah.

^{( i )} To overcome them and encourage them in their work.

Geneva Bible: Neh 4:20

In what place [therefore] ye hear the sound of the trumpet, ^{( k )} resort ye thither unto us: our God shall fight for us.

^{( k )} Meaning, to resist their enemies, if need be.

Commentary -- Verse Range Notes

TSK Synopsis: Neh 4:1-23

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

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

13 He arms the labourers;

19 and gives military precepts.

Maclaren: Neh 4:9-21

Discouragements And Courage

nevertheless we made our prayer unto our God, and set a watch against them day and night, because of them. 10. And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall. 11. And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease. 12. And it came to pass, that when the Jews which dwelt by them came, they said unto us ten times, From all places whence ye shall return unto us they will be upon you. 13. Therefore set I in the lower places behind the wall, and on the higher places, I even set the people after their families with their swords, their spears, and their bows. 14. And I looked and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses. 15. And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work. 16. And it came to pass from that time forth, that the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons; and the rulers were behind all the house of Judah. 17. They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon. 18. For the builders, every one had his sword girded by his side. and so builded. And he that sounded the trumpet was by me. 19. And I said unto the nobles, and to the rulers, and to the rest of the people, The work is great and large, and we are separated upon the wall one far from another. 20. In what place therefore ye hear the sound of the trumpet, resort ye thither unto us: our God shall fight for us. 21. So we laboured in the work: and half of them held the spears from the rising of the morning till the stars appeared.'-Neh. 4:9-21.

COMMON hatred has a wonderful power of uniting former foes. Samaritans, wild Arabs of the desert, Ammonites, and inhabitants of Ashdod in the Philistine plain would have been brought together for no noble work, but mischief and malice fused them for a time into one. God's work is attacked from all sides. Herod and Pilate can shake hands over their joint antagonism.

This passage paints vividly the discouragements which are apt to dog all good work, and the courage which refuses to be discouraged, and conquers by bold persistence. The first verse (v. 9) may stand as a summary of the whole, though it refers to the preceding, not to the following, verses. The true way to meet opposition is twofold, prayer and prudent watchfulness. Pray to God, and keep your powder dry,' is not a bad compendium of the duty of a Christian soldier. The union of appeal to God with the full use of common sense, watchfulness, and prudence, would dissipate many hindrances to successful service.

I. In Neh. 4:10-12 Nehemiah Tells, In His Simple Way Of The Difficulties From Three Several Quarters Which Threatened To Stop His Work.

He had trouble from the workmen, from the enemies, and from the mass of Jews not resident in Jerusalem. The enthusiasm of the builders had cooled, and the magnitude of their task began to frighten them. Verse 6 tells us that the wall was completed unto the half of it'; that is, to one-half the height, and half-way through is just the critical time in all protracted work. The fervour of beginning has passed; the animation from seeing the end at hand has not sprung up. There is a dreary stretch in the centre, where it takes much faith and self-command to plod on unfainting. Half-way to Australia from England is the region of sickening calms. It is easier to work in the fresh morning or in the cool evening than at midday. So in every great movement there are short-winded people who sit down and pant very soon, and their prudence croaks out undeniable facts. No doubt strength does become exhausted; no doubt there is much rubbish' (literally dust'). What then? The conclusion drawn is not so unquestionable as the premises. We cannot build the wall.' Why not? Have you not built half of it? And was not the first half more embarrassed by rubbish than the second will be?

It is a great piece of Christian duty to recognise difficulties, and not be cowed by them. The true inference from the facts would have been, so that we must put all our strength into the work, and trust in our God to help us.' We may not be responsible for discouragements suggesting themselves, but we are responsible for letting them become dissuasives. Our one question should be, Has God appointed the work? If so, it has to be done, however little our strength, and however mountainous the accumulations of rubbish.

The second part in the trio was taken by the enemies, Sanballat and Tobiah and the rest. They laid their plans for a sudden swoop down on Jerusalem, and calculated that, if they could surprise the builders at their work, they would have no weapons to show fight with, and so would be easily despatched. Killing the builders was but a means; the desired end is significantly put last (Neh. 4:11), as being the stopping of the abhorred work. But killing the workmen does not cause the work to cease when it is God's work, as the history of the Church in all ages shows. Conspirators should hold their tongues. It was not a hopeful way of beginning an attack, of which the essence was secrecy and suddenness, to talk about it. A bird of the air carries the matter.'

The third voice is that of the Jews in other parts of the land, and especially those living on the borders of Samaria, next door to Sanballat. Neh. 4:12 is probably best taken as in the Revised Version, which makes Ye must return to us' the imperative and often-repeated summons from these to the contingents from their respective places of abode, who had gone up to Jerusalem to help in building. Alarms of invasion made the scattered villagers wish to have all their men capable of bearing arms back again to defend their own homes. It was a most natural demand, but in this case, as so often, audacity is truest prudence; and in all high causes there come times when men have to trust their homes and dear ones to God's protection. The necessity is heartrending, and we may well pray that we may not be exposed to it; but if it clearly arises, a devout man can have no doubt of his duty. How many American citizens had to face it in the great Civil War! And how character is ennobled by even so severe a sacrifice!

II. The Calm Heroism Of Nehemiah And His Wise Action In The Emergency Are Told In Neh. 4:13-15.

He made a demonstration in force, which at once showed that the scheme of a surprise was blown to pieces. It is difficult to make out the exact localities in which he planted his men. The lower places behind the wall' probably means the points at which the new fortifications were lowest, which would be the most exposed to assault; and the higher places' (Auth. Ver.), or open places' (Rev. Ver.), describes the same places from another point of view. They afforded room for posting troops because they were without buildings. At any rate, the walls were manned, and the enemy would have to deal, not with unarmed labourers, but with prepared soldiers. The work was stopped, and trowel and spade exchanged for sword and spear. And I looked,' says Nehemiah. His careful eye travelled over the lines, and, seeing all in order, he cheered the little army with ringing words. He had prayed (Neh. 1:5) to the great and terrible God,' and now he bids his men remember Him, and thence draw strength and courage. The only real antagonist of fear is faith. If we can grasp God, we shall not dread Sanballat and his crew. Unless we do, the world is full of dangers which it is not folly to fear.

Note, too, that the people are animated for the fight by reminding them of the dear ones whose lives and honour hung on the issue. Nothing is said about fighting for God and His Temple and city, but the motives adduced are not less sacred. Family love is God's best of earthly gifts, and, though it is sometimes duty to forget thine own people, and thy father's house,' as we have just seen, nothing short of these highest obligations can supersede the sweet one of straining every nerve for the well-being of dear ones in the hallowed circle of home.

So the plan of a sudden rush came to nothing. It does not appear that the enemy was in sight; but the news of the demonstration soon reached them, and was effectual. Prompt preparation against possible dangers is often the means of turning them aside. Watchfulness is indispensable to vigour of Christian character and efficiency of work. Suspicion is hateful and weakening; but a man who tries to serve God in such a world as this had need to be like the living creatures in the Revelation, having eyes all over.' Blessed is the man that [in that sense] feareth always.'

The upshot of the alarm is very beautifully told: We returned all of us to the wall, every one unto his work.' No time was wasted in jubilation. The work was the main thing, and the moment the interruption was ended, back to it they all went. It is a fine illustration of persistent discharge of duty, and of that most valuable quality, the ability and inclination to keep up the main purpose of a life continuous through interruptions, like a stream of sweet water running through a bog.

III. The Remainder Of The Passage Tells Us Of The Standing Arrangements Made In Consequence Of The Alarm (Neh. 4:16-21).

First we hear what Nehemiah did with his own special servants,' whether these were slaves who had accompanied him from Shushan (as Stanley supposes), or his body-guard as a Persian official. He divided them into two parts, one to work, one to watch. But he did not carry out this plan with the mass of the people, probably because it would have too largely diminished the number of builders. So he armed them all. The labourers who carried stones, mortar, and the like, could do their work after a fashion with one hand, and so they had a weapon in the other. If they worked in pairs, that would be all the easier. The actual builders needed both hands, and so they had swords stuck in their girdles.

No doubt such arrangements hindered progress, but they were necessary. The lesson often drawn from them is no doubt true, that God's workers must be prepared for warfare as well as building. There have been epochs in which that necessity was realised in a very sad manner; and the Church on earth will always have to be the Church militant. But it is well to remember that building is the end, and fighting is but the means. The trowel, not the sword, is the natural instrument. Controversy is second best, a necessity, no doubt, but an unwelcome one, and only permissible as a subsidiary help to doing the true work, rearing the walls of the city of God.

He that soundeth the trumpet was by me.' The gallant leader was everywhere, animating by his presence. He meant to be in the thick of the fight, if it should come. And so he kept the trumpeter by his side, and gave orders that when he sounded all should hurry to the place; for there the enemy would be, and Nehemiah would be where they were. The work is groat and large, and we are separated … one far from another.' How naturally the words lend themselves to the old lesson so often drawn from them! God's servants are widely parted, by distance, by time, and, alas! by less justifiable causes. Unless they draw together they will be overwhelmed, taken in detail, and crushed. They must rally to help each other against the common foe.

Thank God! the longing for manifest Christian unity is deeper to-day than over it was. But much remains to be done before it is adequately fulfilled in the recognition of the common bond of brotherhood, which binds us all in one family, if we have one Father. English and American Christians are bound to seek the tightening of the bonds between them and to set themselves against politicians who may seek to keep apart those who both in the flesh and in the spirit are brothers. All Christians have one great Captain; and He will be in the forefront of every battle. His clear trumpet-call should gather all His servants to His side.

The closing verse tells again how Nehemiah's immediate dependants divided work and watching, and adds to the picture the continuousness of their toil from the first grey of morning till darkness showed the stars and ended another day of toil. Happy they who thus from morn till noon, from noon till dewy eve,' labour in the work of the Lord! For them, every new morning will dawn with new strength, and every evening be calm with the consciousness of something attempted, something done.'

MHCC: Neh 4:1-6

Many a good work has been looked upon with contempt by proud and haughty scorners. Those who disagree in almost every thing, will unite in persecution. Nehemiah did not answer these fools according to their folly, but looked up to God by prayer. God's people have often been a despised people, but he hears all the slights that are put upon them, and it is their comfort that he does so. Nehemiah had reason to think that the hearts of those sinners were desperately hardened, else he would not have prayed that their sins might never be blotted out. Good work goes on well, when people have a mind to it. The reproaches of enemies should quicken us to our duty, not drive us from it.

MHCC: Neh 4:7-15

The hindering good work is what bad men aim at, and promise themselves success in; but good work is God's work, and it shall prosper. God has many ways of bringing to light, and so of bringing to nought, the devices and designs of his church's enemies. If our enemies cannot frighten us from duty, or deceive us into sin, they cannot hurt us. Nehemiah put himself and his cause under the Divine protection. It was the way of this good man, and should be our way. All his cares, all his griefs, all his fears, he spread before God. Before he used any means, he made his prayer to God. Having prayed, he set a watch against the enemy. If we think to secure ourselves by prayer, without watchfulness, we are slothful, and tempt God; if by watchfulness, without prayer, we are proud, and slight God: either way, we forfeit his protection. God's care of our safety, should engage and encourage us to go on with vigour in our duty. As soon as a danger is over, let us return to our work, and trust God another time.

MHCC: Neh 4:16-23

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

Matthew Henry: Neh 4:1-6

Here is, I. The spiteful scornful reflection which Sanballat and Tobiah cast upon the Jews for their attempt to build the wall about Jerusalem. The country rang of it presently; intelligence was brought of it to Samaria, that nest of enemies to the Jews and their prosperity; and here we are told how they received the tidings. 1. In heart. They were very angry at the undertaking, and had great indignation, Neh 4:1. It vexed them that Nehemiah came to seek the welfare of the children of Israel (Neh 2:10); but, when they heard of this great undertaking for their good, they were out of all patience. They had hitherto pleased themselves with the thought that while Jerusalem was unwalled they could swallow it up and make themselves masters of it when they pleased; but, if it be walled, it will not only be fenced against them, but by degrees become formidable to them. The strength and safety of the church are the grief and vexation of its enemies. 2. In word. They despised it, and made it the subject of their ridicule. In this they sufficiently displayed their malice; but good was brought out of it; for, looking upon it as a foolish undertaking that would sink under its own weight, they did not go about to obstruct it till it was too late. Let us see with what pride and malice they set themselves publicly to banter it. (1.) Sanballat speaks with scorn of the workmen: " These feeble Jews "(Neh 4:2), "what will they do for materials? Will they revive the stones out of the rubbish? And what mean they by being so hasty? Do they think to make the walling of a city but one day's work, and to keep the feast of dedication with sacrifice the next day? Poor silly people! See how ridiculous they make themselves!"(2.) Tobiah speaks with no less scorn of the work itself. He has his jest too, and must show his wit, Neh 4:3. Profane scoffers sharpen one another. "Sorry work,"says he, "they are likely to make of it; they themselves will be ashamed of it: If a fox go up, not with his subtlety, but with his weight, he will break down their stone wall. "Many a good work has been thus looked upon with contempt by the proud and haughty scorners.

II. Nehemiah's humble and devout address to God when he heard of these reflections. He had notice brought him of what they said. It is probable that they themselves sent him a message to this purport, to discourage him, hoping to jeer him out of his attempt; but he did not answer these fools according to their folly; he did not upbraid them with their weakness, but looked up to God by prayer.

1. He begs of God to take notice of the indignities that were done them (Neh 4:4), and in this we are to imitate him: Hear, O our God! for we are despised. Note, (1.) God's people have often been a despised people, and loaded with contempt. (2.) God does, and will, hear all the slights that are put upon his people, and it is their comfort that he does so and a good reason why they should be as though they were deaf, Psa 38:13, Psa 38:15. "Thou art our God to whom we appeal; our cause needs no more than a fair hearing."

2. He begs of God to avenge their cause and turn the reproach upon the enemies themselves (Neh 4:4, Neh 4:5); and this was spoken rather by a spirit of prophecy than by a spirit of prayer, and is not to be imitated by us who are taught of Christ to pray for those that despitefully use and persecute us. Christ himself prayed for those that reproached him: Father, forgive them. Nehemiah here prays, Cover not their iniquity. Note, (1.) Those that cast contempt on God's people do but prepare everlasting shame for themselves. (2.) It is a sin from which sinners are seldom recovered. Doubtless Nehemiah had reason to think the hearts of those sinners were desperately hardened, so that they would never repent of it, else he would not have prayed that it might never be blotted out. The reason he gives is not, They have abused us, but, They have provoked thee, and that before the builders, to whom, it is likely, they sent a spiteful message. Note, We should be angry at the malice of persecutors, not because it is abusive to us, but because it is offensive to God; and on that we may ground an expectation that God will appear against it, Psa 74:18, Psa 74:22.

III. The vigour of the builders, notwithstanding these reflections, Neh 4:6. They made such good speed that in a little time they had run up the wall to half its height, for the people had a mind to work; their hearts were upon it, and they would have it forwarded. Note, 1. Good work goes on well when people have a mind to it. 2. The reproaches of enemies should rather quicken us to our duty than drive us from it.

Matthew Henry: Neh 4:7-15

We have here,

I. The conspiracy which the Jews' enemies formed against them, to stay the building by slaying the builders. The conspirators were not only Sanballat and Tobiah, but other neighbouring people whom they had drawn into the plot. They flattered themselves with a fancy that the work would soon stand still of itself; but, when they heard that it went on a prospered, they were angry at the Jews for being so hasty to push the work forward and angry at themselves for being so slow in opposing it (Neh 4:7): They were very wroth. Cursed be their anger, for it was fierce, and their wrath, for it was cruel. Nothing would serve but they would fight against Jerusalem, Neh 4:8. Why, what quarrel had they with the Jews? Had they done them any wrong? Or did they design them any? No, they lived peaceably by them; but it was merely out of envy and malice; they hated the Jews' piety, and were therefore vexed at their prosperity and sought their ruin. Observe, 1. How unanimous they were: They conspired all of them together, though of different interests among themselves, yet one in their opposition to the work of God. 2. How close they were; they said, " They shall not know, neither see, till we have them at our mercy."Thus they took crafty counsel, and digged deep to hide it from the Lord, and promised themselves security and success from the secresy of their management. 3. How cruel they were: We will come and slay them. If nothing less than the murder of the workmen will put a stop to the work, they will not stick at that; nay, it is their blood they thirst for, and they are glad of any pretence to glut themselves with it. 4. What the design was and how confident they were of success: it was to cause the work to cease (Neh 4:11), and this they were confident that they should effect. The hindering of good work is that which bad men aim at and promise themselves; but good work is God's work, and it shall prosper.

II. The discouragements which the builders themselves laboured under. At the very time when the adversaries said, Let us cause the work to cease, Judah said, "Let us even let it fall, for we are not able to go forward with it,"Neh 4:10. They represent the labourers as tired, and the remaining difficulties, even of that first part of their work, the removing of the rubbish, as insuperable, and therefore they think it advisable to desist for the present. Can Judah, that warlike valiant tribe, sneak thus? Active leading men have many times as much ado to grapple with the fears of their friends as with the terrors of their enemies.

III. The information that was brought to Nehemiah of the enemies' designs, Neh 4:12. There were Jews that dwelt by them, in the country, who, though they had not zeal enough to bring them to Jerusalem to help their brethren in building the wall, yet, having by their situation opportunity to discover the enemies' motions, had so much honesty and affection to the cause as to give intelligence of them; nay, that their intelligence might be the more credited, they came themselves to give it, and they said it ten times, repeating it as men in earnest, and under a concern, and the report was confirmed by many witnesses. The intelligence they gave is expressed abruptly, and finds work for the critics to make out the sense of it, which perhaps is designed to intimate that they gave this intelligence as men out of breath and in confusion, whose very looks would make up the deficiencies of their words. I think it may be read, without supplying any thing: " Whatever place you turn to, they are against us, so that you have need to be upon your guard on all sides,"Note, God has many ways of bringing to light, and so bringing to nought, the devices and designs of his and his church's enemies. Even the cold and feeble Jews that contentedly dwell by them shall be made to serve as spies upon them; nay, rather than fail, a bird of the air shall carry their voice.

IV. The pious and prudent methods which Nehemiah, hereupon, took to baffle the design, and to secure his work and workmen.

1. It is said (Neh 4:14) he looked. (1.) He looked up, engaged God for him, and put himself and his cause under the divine protection (Neh 4:9): We made our prayer unto our God. That was the way of this good man, and should be our way; all his cares, all his griefs, all his fears, he spread before God, and thereby made himself easy. This was the first thing he did; before he used any means, he made his prayer to God, for with him we must always begin. (2.) He looked about him. Having prayed, he set a watch against them. The instructions Christ has given us in our spiritual warfare agree with this example, Mat 26:41. Watch and pray. If we think to secure ourselves by prayer only, without watchfulness, we are slothful and tempt God; if by watchfulness, without prayer, we are proud and slight God; and, either way, we forfeit his protection.

2. Observe, (1.) How he posted the guards, Neh 4:13. In the lower places he set them behind the wall, that they might annoy the enemy over it, as a breast-work; but in the higher places, where the wall was raised to its full height, he set them upon it, that from the top of it they might throw down stones or darts upon the heads of the assailants: he set them after their families, that mutual relation might engage them to mutual assistance. (2.) How he animated and encouraged the people, Neh 4:14. He observed even the nobles and rulers themselves, as well as the rest of the people, to be in a great consternation upon the intelligence that was brought them, and ready to conclude that they were all undone, by which their hands were weakened both for work and war, and therefore, he endeavours to silence their fears. "Come,"says he, " be not afraid of them, but behave yourselves valiantly, considering, [1.] Whom you fight under. You cannot have a better captain: Remember the Lord, who is great and terrible; you think your enemies great and terrible, but what are they in comparison with God, especially in opposition to him? He is great above them to control them, and will be terrible to them when he comes to reckon with them."Those that with an eye of faith see the church's God to be great and terrible will see the church's enemies to be mean and despicable. The reigning fear of God is the best antidote against the ensnaring fear of man. He that is afraid of a man that shall die forgets the Lord his Maker, Isa 51:12, Isa 51:13. [2.] "Whom you fight for. You cannot have a better cause; you fight for your brethren (Psa 122:8), your sons, and your daughters. All that is dear to you in their world lies at stake; therefore behave yourselves valiantly. "

V. The happy disappointment which this gave to the enemies, Neh 4:15. When they found that their design was discovered, and that the Jews were upon their guard, they concluded that it was to no purpose to attempt any thing, but that God had brought their counsel to nought. They knew they could not gain their point but by surprise, and, if their plot was known, it was quashed. The Jews hereupon returned every one to his work, with so much the more cheerfulness because they saw plainly that God owned it and owned them in the doing of it. Note, God's care of our safety should engage and encourage us to go on with vigour in our duty. As soon as ever a danger is over let us return to our work, and trust God another time.

Matthew Henry: Neh 4:16-23

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

Keil-Delitzsch: Neh 4:1-2

(3:33-34)

The ridicule of Tobiah and Sanballat . - As soon as Sanballat heard that we were building ( בּנים , partic ., expresses not merely the resolve or desire to build, but also the actof commencing), he was wroth and indignant, and vented his anger byridiculing the Jews, saying before his brethren, i.e., the rulers of his people,and the army of Samaria ( חיל , like Est 1:3; 2Ki 18:17), - inother words, saying publicly before his associates and subordinates, - "Whatdo these feeble Jews? will they leave it to themselves? will they sacrifice?will they finish it to-day? will they revive the stones out of the heaps thatare burned?" עשׂים מה , not, What will they do?(Bertheau), for the participle is present, and does not stand for the future;but, What are they doing? The form אמלל , withered, powerless,occurs here only. The subject of the four succeeding interrogative sentences must be thesame. And this is enough to render inadmissible the explanation offered byolder expositors of להם היעזבוּ : Will they leave tothem, viz., will the neighbouring nations or the royal prefects allow themto build? Here, as in the case of the following verbs, the subject can onlybe the Jews. Hence Ewald seeks, both here and in Neh 4:8, to give to the verb עזב the meaning to shelter: Will they make a shelter forthemselves, i.e., will they fortify the town? But this is quite arbitrary. Bertheau more correctly compares the passage, Psa 10:14, אלהים על עזבנוּ , we leave it to God; but incorrectly infersthat here also we must supply אלהים על , and that, Will they leave tothemselves? means, Will they commit the matter to God. This mode ofcompleting the sense, however, can by no means be justified; andBertheau's conjecture, that the Jews now assembling in Jerusalem, beforecommencing the work itself, instituted a devotional solemnity whichSanballat was ridiculing, is incompatible with the correct rendering of theparticiple. עזב construed with ל means to leave, to commit amatter to any one, like Psa 10:14, and the sense is: Will they leave thebuilding of the fortified walls to themselves? i.e., Do they think they areable with their poor resources to carry out this great work?This is appropriately followed by the next question: Will they sacrifice?i.e., bring sacrifices to obtain God's miraculous assistance? The ridicule liesin the circumstance that Sanballat neither credited the Jews with ability tocarry out the work, nor believed in the overruling providence of the Godwhom the Jews worshipped, and therefore casts scorn by היזבּחוּ both upon the faith of the Jews in their God and upon the livingGod Himself. As these two questions are internally connected, so also arethe two following, by which Sanballat casts a doubt upon the possibilityof the work being executed. Will they finish (the work) on this day, i.e.,to-day, directly? The meaning is: Is this a matter to be as quickly executedas if it were the work of a single day? The last question is: Have they eventhe requisite materials? Will they revive the stones out of the heaps ofrubbish which are burnt? The building-stone of Jerusalem was limestone,which gets softened by fire, losing its durability, and, so to speak, itsvitality. This explains the use of the verb חיּה , to revive,bestow strength and durability upon the softened crumbled stones, to fitthe stones into a new building (Ges. Lex .). The construction שׂרוּפות והמּה is explained by the circumstance that אבנים is by its form masculine, but by its meaning feminine, and that המּה agrees with the form אבנים .

Keil-Delitzsch: Neh 4:3

(3:35)

Tobiah the Ammonite, standing near Sanballat, and joining in in hisraillery, adds: "Even that which they build, if a fox go up he will breaktheir stone wall;"i.e., even if they build up walls, the light footsteps of thestealthy fox will suffice to tread them down, and to make breaches in theirwork.

Keil-Delitzsch: Neh 4:4-5

(3:36-37)

When Nehemiah heard of these contemptuous words, he committed thematter to God, entreating Him to hear how they (the Jews) were become ascorn, i.e., a subject of contempt, to turn the reproach of the enemies upontheir own head, and to give them up the plunder in a land of captivity, i.e.,in a land in which they would dwell as captives. He supplicates, moreover,that God would not cover, i.e., forgive (Psa 85:3), their iniquity, and thattheir sin might not be blotted out from before His face, i.e., might notremain unpunished, "for they have provoked to wrath before the builders,"i.e., openly challenged the wrath of God, by despising Him before thebuilders, so that they heard it. הכעים without an object, spoken ofprovoking the divine wrath by grievous sins; comp. 2Ki 21:6 with 2Ch 33:6.

Keil-Delitzsch: Neh 4:6-8

(3:38; 4:1-2)

The Jews continued to build without heeding the ridicule of their enemies,"and all the wall was joined together unto the half thereof,"i.e., the wallwas so far repaired throughout its whole circumference, that no breach orgap was left up to half its height; "and the people had a heart to work,"i.e., the restoration went on so quickly because the people had a mind towork.

The attempts of the enemies to hinder the work by force, and Nehemiah'sprecautions against them . - When the enemies learnt that therestoration of the wall was evidently getting on, they conspired together tofight against Jerusalem (Neh 4:1 and Neh 4:2). The Jews then prayed to God, andset a watch (Neh 4:3). When the courage of the people began to fail, and theirenemies spread a report of sudden attack being imminent, Nehemiahfurnished the people on the wall with weapons, and encouraged the noblesand rulers to fight boldly for their brethren, their children, and theirpossessions (vv. 4-8). The Arabians, Ammonites, and Ashdodites are hereenumerated as enemies, besides Sanballat and Tobiah (vv. 2, 10, 19). TheArabians were incited to hostilities against the Jews by Geshem (vv. 11, 19),and the Ammonites by Tobiah; the Ashdodites, the inhabitants of the cityand territory of Ashdod, in the coast district of Philistia, were perhapsencouraged to renew their old hatred of Judah by Sanballat the Horonite. When these enemies heard that the walls of Jerusalem were bandaged, i.e.,that the breaches and damages in the wall were repaired, they were filledwith wrath. The biblical expression, to lay on a bandage, here and 2Ch 24:13; Jer 8:22; Jer 30:17; Jer 33:6, is derived from the healing of wounds bymeans of a bandage, and is explained by the sentence following: that thebreaches began to be closed or stopped. The enemies conspired together tomarch against Jerusalem and injure it. לו , because the people ofthe town are meant. תּועה occurs but once more, viz., in Isa 32:6,in the sense of error; here it signifies calamities , for, as Aben Ezra wellremarks, qui in angustiis constitutus est, est velut errans, qui nescit quidagat quove se vertat .

Keil-Delitzsch: Neh 4:9

(4:3)

The Jews, on the other hand, made preparation by prayer, and by setting awatch ( משׁמר , comp. Neh 7:3; Neh 13:30) day and night. We, viz.,Nehemiah and the superintendents of the work, prayed and set a watch עליהם , against them, to ward off a probable attack. מפּניהם , for fear of them, comp. Neh 4:10.

Keil-Delitzsch: Neh 4:10

(4:4)

The placing of the watch day and night, and the continuous labour, musthave pressed heavily upon the people; therefore Judah said: "The strengthof the bearers of burdens fails, and there is much rubbish; we are not ableto build the wall."That is to say, the labour is beyond our power, wecannot continue it.

Keil-Delitzsch: Neh 4:11

(4:5)

Their discouragement was increased by the words of their enemies, whosaid: They (the Jews) shall not know nor see, till we come in the midstamong them, and slay them, and cause the work to cease.

Keil-Delitzsch: Neh 4:12-13

(4:6-7)

When, therefore, the Jews who dwelt near them, i.e., in the neighbourhoodof the adversaries, and heard their words, came to Jerusalem, "and said tous ten times (i.e., again and again), that from all places ye must return tous, then I placed,"etc. Jews came from all places to Jerusalem, andsummoned those who were building there to return home, for adversarieswere surrounding the community on all sides: Sanballat and the Samaritanson the north, the Ammonites on the east, the Arabians on the south, andthe Philistines (Ashdodites) on the west. אשׁר before תּשׁוּבוּ introduces their address, instead of כּי ; being thus used, e.g.,before longer speeches, 1Sa 15:20; 2Sa 1:4; and for כּי generally, throughout the later books, in conformity to Aramaean usage. "Return to us"( על שׁוּב , as in 2Ch 30:9, for אל שׁוּב ), said the Jews who came from all quarters to Jerusalem totheir fellow-townsmen, who from Jericho, Gibeon, and Tekoa (comp. Neh 3:2-3, Neh 3:5, Neh 3:7) were working on the wall of Jerusalem. These words expresstheir fear lest those who were left at home, especially the defencelesswomen, children, and aged men, should be left without protection againstthe attacks of enemies, if their able-bodied men remained any longer inJerusalem to take part in the building of the wall.

Neh 4:13

Neh 4:7 is hardly intelligible. We translate it: Then I placed at the lowestplaces behind the wall, at the dried-up places, I (even) placed the people,after their families, with their swords, their spears, and their bows. למּקום מתּחתּיּות is a stronger expression for למּקום מתּחת when used to indicate position, and מן points out the direction. The sense is: at the lowest placesfrom behind the wall. בּצּחחים gives the nature of the placeswhere the people were placed with arms. צחיח and צחיחה mean a dry or bare place exposed to the heat of the sun: bare,uncovered, or empty places, perhaps bare hills, whence approaching foesmight be discerned at a distance. The second ואעמיד is but a reiterationof the verb, for the sake of combining it with its object, from which the ואעמיד at the beginning of the verse was too far removed bythe circumstantial description of the locality.

(Note: Bertheau considers the text corrupt, regarding the word מתּחתּיּות as the object of אעמיד , and alters it into מחשׁבות or חשּׁבנות , engines for hurling missiles (2Ch 26:15), or into מטחיּות (a word of this owninvention), instruments for hurling. But not only is this conjecturecritically inadmissible, it also offers no appropriate sense. The lxxreads the text as we do, and merely renders בצחחיים conjecturallyby ἐν τοῖς σκεπεινοῖς . Besides, it is not easy to see how חשׁבנות could have arisen from a false reading of מתחתיות ; and it should beremembered that מחשׁבות does not mean a machine forhurling, while מטחתייות is a mere fabrication. To this must be added,that such machines are indeed placed upon the walls of a fortress tohurl down stones and projectiles upon assaulting foes, and not behindthe walls, where they could only be used to demolish the walls, and sofacilitate the taking of the town by the enemy.)

Keil-Delitzsch: Neh 4:14

(4:8)

"And I looked, and rose up, and said."These words can only mean: WhenI saw the people thus placed with their weapons, I went to them, and saidto the nobles, etc., "Be not afraid of them (the enemies); remember theLord, the great and the terrible,"who will fight for you against yourenemies (Deu 3:22; Deu 20:3, and Deu 31:6), "and fight ye for your brethren, yoursons and your daughters, your wives and your houses,"whom the enemieswould destroy.

Keil-Delitzsch: Neh 4:15-23

(4:9-17)

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

Neh 4:15

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

Neh 4:16-18

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

Neh 4:19-21

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

Neh 4:22

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

Neh 4:23

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

Constable: Neh 1:1--7:73

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

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

Constable: Neh 3:1--7:5

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

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

Constable: Neh 4:1-23

2. The opposition to the workers ch. 4

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Guzik: Neh 4:1-23

Nehemiah 4 - Enemies Try to Stop the Work

A. Sanballat and Tobiah ridicule the work of God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

C. Challenges from the inside and the outside.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

5. (15) The enemies shrink back.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Introduction / Outline

JFB: Nehemiah (Book Introduction)

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

JFB: Nehemiah (Outline)

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

TSK: Nehemiah (Book Introduction)

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

TSK: Nehemiah 4 (Chapter Introduction)

Overview

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

Poole: Nehemiah 4 (Chapter Introduction)

CHAPTER 4

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

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

MHCC: Nehemiah (Book Introduction)

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

MHCC: Nehemiah 4 (Chapter Introduction)

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

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

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

Matthew Henry: Nehemiah (Book Introduction)

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

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

Matthew Henry: Nehemiah 4 (Chapter Introduction)

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

Constable: Nehemiah (Book Introduction)

Introduction

Title

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

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

Writer and Date

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

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

Scope

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

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

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

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

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

Message³

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

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

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

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

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

Notice next three things about Nehemiah.

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

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

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

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

3. He acted without compromise.

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

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

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

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

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

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

Constable: Nehemiah (Outline)

Outline

I. The fortification of Jerusalem chs. 1-7

A. The return under Nehemiah chs. 1-2

1. The news concerning Jerusalem 1:1-3

2. The response of Nehemiah 1:4-11

3. The request of Nehemiah 2:1-8

4. The return to Jerusalem 2:9-20

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

1. The workers and their work ch. 3

2. The opposition to the workers ch. 4

3. The strife among the workers ch. 5

4. The attacks against Nehemiah 6:1-14

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

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

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

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

1. The gathering of the people ch. 8

2. The prayer of the people ch. 9

3. The renewed commitment of the people ch. 10

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

1. The residents of Jerusalem 11:1-24

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

3. The priests and Levites 12:1-26

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

1. Preparations for the dedication 12:27-30

2. The dedication ceremonies 12:31-47

D. The reforms instituted by Nehemiah ch. 13

1. The exclusion of foreigners 13:1-3

2. The expulsion of Tobiah 13:4-9

3. The revival of tithing 13:10-14

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

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

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

Constable: Nehemiah

Nehemiah

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Nehemiah (Book Introduction)

THE BOOK OF NEHEMIAS;

commonly called THE SECOND BOOK OF ESDRAS.

INTRODUCTION.

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

Gill: Nehemiah (Book Introduction)

INTRODUCTION TO NEHEMIAH

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

Gill: Nehemiah 4 (Chapter Introduction)

INTRODUCTION TO NEHEMIAH 4

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