Text -- Nehemiah 4:10-23 (NET)

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. 4:22 At that time I instructed the people, “Let every man and his coworker spend the night in Jerusalem and let them be guards for us by night and workers by day. 4:23 We did not change clothes– not I, nor my relatives, nor my workers, nor the watchmen who were with me. Each had his weapon, even when getting a drink of water.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Neh 4:10

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.

Wesley: Neh 4:23

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

Clarke: Neh 4:10

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.

Clarke: Neh 4:22

Let every one with his servant lodge within Jerusalem - The country people were accustomed, after their day’ s labor, to return to their families; now being so formidably threatened, he obliged them all to sleep in Jerusalem, that they might be ready, in case of attack, to help their brethren. All this man’ s arrangements were wise and judicious.

Clarke: Neh 4:23

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

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

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

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

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

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

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

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

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

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

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

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

TSK: Neh 4:10

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

TSK: Neh 4:22

every one : Neh 11:1, Neh 11:2

TSK: Neh 4:23

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

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

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Neh 4:12

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.

Barnes: Neh 4:22

Let every one ... lodge within Jerusalem - i. e. Let none return to his own village or city at night, but let all take their rest in Jerusalem."

Barnes: Neh 4:23

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

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.

Poole: Neh 4:22

Within Jerusalem not in the suburbs, or adjoining villages, as probably many of them did, returning thence to their work in the morning.

Poole: Neh 4:23

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

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

Haydock: Neh 4:10

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)

Haydock: Neh 4:22

Midst. Before they had gone home. (Calmet) ---

Let us. Protestants, "that in the night they may be a guard to us, and labour on the day." (Haydock)

Haydock: Neh 4:23

Clothes, even to sleep. ---

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

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

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

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

Gill: Neh 4:10

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.

Gill: Neh 4:22

Likewise at the same time said I unto the people,.... That were at work upon the wall:

let everyone with his servant lodge within Jerusalem; every builder had a servant, or a lad, as the word signifies, to wait upon him, to bring mortar or stone, or what he wanted; and some of these builders, with their lads, came out of the country towns and villages in the morning, and returned at night; now Nehemiah proposed, for the safety of the city and its walls, that for the present they would lodge in Jerusalem:

that in the night they may be a guard unto us, and labour on the day; might help to protect them in the night, should they be surprised with the enemy, and be ready for their work in the daytime.

Gill: Neh 4:23

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

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

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

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

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

Commentary -- Verse Notes / Footnotes

NET Notes: Neh 4:10

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.”

NET Notes: Neh 4:22

¹ tn Heb “said [to].”

NET Notes: Neh 4:23

¹ tn Heb “strip off our garments.”

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

Geneva Bible: Neh 4:12

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.

Geneva Bible: Neh 4:23

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

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

Commentary -- Verse Range Notes

TSK Synopsis: Neh 4:1-23

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

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

13 He arms the labourers;

19 and gives military precepts.

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 4:7-15

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 4:7-15

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 4:10

(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

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allrik, H. L. "The Lists of Zerubbabel (Nehemiah 7 and Ezra 2) and the Hebrew Numerical Notation." Bulletin of the American Schools of Oriental Research 136 (December 1954):21-27.

Anderson, S. E. Nehemiah the Executive. Wheaton: Van Kampen Press, 1954.

Bahat, Dan. "Jerusalem Down Under: Tunneling along Herod's Temple Mount Wall." Biblical Archaeology Review 21:6 (November-December 1995):30-47.

Barber, Cyril. Nehemiah and the Dynamics of Effective Leadership. Neptune, NJ: Loizeaux Brothers, 1976.

Batten, Loring W. A Critical and Exegetical Commentary on the Books of Ezra and Nehemiah. International Critical Commentary series. Edinburgh: T. & T. Clark, 1913.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bell, Robert D. "The Theology of Nehemiah." Biblical Viewpoint 20:2 (November 1986):56-63.

Blenkinsopp, Joseph. "The Mission of Udjahorresnet and Those of Ezra and Nehemiah." Journal of Biblical Literature 106:3 (1987):409-21.

_____. "A Theological Reading of Ezra-Nehemiah." Proceedings of the Irish Biblical Association 12 (1989):26-36.

Breneman, Mervin. Ezra, Nehemiah, Esther. The New American Commentary series. N.c.: Broadman & Holman Publishers, 1993.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Brockington, L. H. Ezra, Nehemiah and Esther. Greenwood, S.C.: Attic Press, 1969.

Broshi, Magen. "La population de l'ancienne Jerusalem." Revue Biblique 92 (1975):5-14.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Campbell, Donald K. Nehemiah: Man in Charge. Wheaton: Scripture Press Publications, Victor Books, 1979.

Clines, David J. A. Ezra, Nehemiah, Esther. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1984.

_____. "Nehemiah 10 as an Example of Early Jewish Biblical Exegesis." Journal for the Study of the Old Testament 21 (1981):111-17.

Coggins, R. J. The Books of Ezra and Nehemiah. Cambridge Bible Commentary on the New English Bible series. Cambridge, Eng.: University Press, 1976.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Journal of Biblical Literature 94:1 (March 1975):4-18.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. 2 vols. Translated by John McHugh. New York: McGraw-Hill, 1961.

Dulin, Rachel. "Leaders in the Restoration." The Bible Today 24:5 (September 1986):287-91.

Dumbrell, William J. "The Theological Intention of Ezra-Nehemiah." Reformed Theological Review 45:3 (September-December 1986):65-72.

Eskenazi, T. In an Age of Prose. Atlanta: Scholars Press, 1988.

Fensham, F. Charles. The Books of Ezra and Nehemiah. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

_____. "Medina in Ezra and Nehemiah." Vetus Testamentum 25:4 (October 1975):795-97.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1790.

Galling, Kurt. "The Gola-List' according to Ezra 2//Nehemiah 7." Journal of Biblical Literature 70 (1951):149-58.

Getz, Gene A. "Nehemiah." In The Bible Knowledge Commentary: Old Testament, pp. 673-97. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Geva, H. "The Western Boundary of Jerusalem at the End of the Monarchy." Israel Exploration Journal 29 (1979):84-91.

Gowan, D. E. Bridge Between the Testaments. Pittsburgh: Pickwick, 1976.

Grabbe, Lester L. "The Jewish Theocracy from Cyrus to Titus: A Programmatic Study." Journal for the Study of the Old Testament 37 (February 1987):117-24.

Grafman, R. "Nehemiah's Broad Wall." Israel Exploration Journal 24 (1974):50-51.

Hoehner, Harold W. "Daniel's Seventy Weeks and New Testament Chronology." Bibliotheca Sacra 132:525 (January-March 1975):47-65.

Holmgren, Fredrick Carlson. Israel Alive Again. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1987.

Hoppe, Leslie J. "The Restoration of Judah." The Bible Today 24:5 (September 1986):281-86.

Ironside, Harry A. Notes on the Books of Ezra, Nehemiah & Esther. New York: Loizeaux Brothers, n.d.

Ivry, Alfred L. "Nehemiah 6, 10: Politics and the Temple." Journal for the Study of Judaism 3 (1972):35-45.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Keil, C. F. The Books of Ezra, Nehemiah, and Esther. Translated by Sophia Taylor. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kenyon, Kathleen M. Jerusalem: Excavating 3000 Years of History. New York: McGraw-Hill, 1967.

Kidner, Derek. Ezra and Nehemiah. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1979.

Kitchen, K. A. The Bible in Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

Laney, J. Carl. Ezra and Nehemiah. Everyman's Bible Commentary series. Chicago: Moody Press, 1982.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles-Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Luck, G. Coleman. Ezra and Nehemiah. Chicago: Moody Press, 1961.

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

McConville, J. G. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Merrill, Eugene H. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

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

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

Monson, James M. The Land Between. Jerusalem: By the author, P.O. box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. Ezra; Nehemiah. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Olmstead, A. T. History of the Persian Empire. Chicago: University of Chicago Press, 1948.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Prichard, James B., ed. Ancient Near Eastern Texts. 2nd ed. Princeton: Princeton University Press, 1955.

Redpath, Alan. Victorious Christian Service. Westwood, N.J.: Fleming H. Revell, 1958.

Rowley, H. H. "The Chronological Order of Ezra and Nehemiah." In The Servant of the Lord and other Essays on the Old Testament, pp. 137-68. 2nd edition. Revised. Oxford: Basil Blackwell, 1965.

_____. "Nehemiah's Mission and Its Background." Bulletin of the John Rylands Library 37:2 (March 1955):528-61.

_____. "Sanaballat and the Samaritan Temple." Bulletin of the John Rylands Library 38:1 (September 1955):166-98.

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

Schiemann, Richard. "Covenanting with the Princes: Neh. VI:2." Vetus Testamentum 17 (July 1967):367-69.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seume, Richard H. Nehemiah: God's Builder. Chicago: Moody Press, 1978.

Slotki, Judah J. Daniel, Ezra, Nehemiah. London: Soncino Press, 1951.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Swindoll, Charles R. Hand Me Another Brick. Nashville: Thomas Nelson, 1978.

Thiele, Edwin R. The Mysterious Numbers of the Hebrew Kings. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1965.

Turnbull, Ralph G. The Book of Nehemiah. Grand Rapids: Baker Book House, 1968.

Vos, Howard F. Ezra, Nehemiah, and Esther. Bible Study Commentary series. Grand Rapids: Zondervan Publishing Hosue, Lamplighter Books, 1987.

Whitcomb, John C. "Nehemiah." In The Wycliffe Bible Commentary, pp. 435-46. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

White, J. Excellence in Leadership. Downers Grove, Ill.: InterVarsity Press, 1986.

Williamson, H. G. M. Ezra, Nehemiah. Word Bible Commentary series. Waco: Word Books, 1985.

_____. "The Governors of Judah under the Persians." Tyndale Bulletin 39 (1988):59-82.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Xenophon. Cyropaedia. 2 vols. With an English translation by Walter Miller. The Loeb Classical Library. London: William Heinemann Ltd., 1960.

Yamauchi, Edwin M. "The Archaeological Background of Nehemiah." Bibliotheca Sacra 137:548 (October-December 1980):291-309.

_____. "Ezra-Nehemiah." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Postbiblical Traditions About Ezra and Nehemiah." In A Tribute to Gleason Archer, pp. 167-74. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

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.